NOTICES OF THE WORK. 



From Rev. Tryon Edwards, D. D., of .Yew London, Conn. 
What the original Pilgrim's Progress did for Christian experience, 
this has endeavored to do for the external history of religion in this 
country, for the last thirty years. It is a work of ingenuity, indus- 
try, and talent ; combining the depth of a profound discussion, with 
the interest of a personal narrative. As a faithful record of history, 
a strong defence of truth and order, a skilful discrimination between 
the true and false in religious doctrine and experience, and a portrait- 
like description of men and events, it is worthy of high commendation. 

From Rev. Mvan Cobb, of Taunton, Mass. 
I have been much delighted with the ability, clearness, and con- 
clusiveness, of the discussions in this work. I am astonished that so 
much doctrinal, practical, and experimental knowledge, together 
with such conclusive reasoning against the numerous heresies and 
delusions of the day, should be thrown into so small a volume. The 
author has presented a faithful testimony in favor of the disinterested 
nature of true religion, and against the deceitful and deleterious 
forms of selfishness, with which our times abound. I deem the book 
one of the most sensible and useful productions of the age. To the 
true friends of Zion, who have been familiar with American revivals, 
and the very different means used to promote them, especially during 
the last twenty-five years, this last effort of a much beloved and 
deeply lamented brother in Christ, will be welcomed with warm 
emotions of heart. The colloquial discussions on "bodily agitations, 
nervous affections, mesmerism, witchcraft, capital punishment, fairs' 
light reading, comic pictures, intemperance, slavery, theatres, Sab- 
bath breaking," and numerous other topics of interest, are admirable. 
The author, though dead, yet speaketh to the churches with a warn- 
ing voice, and with words of truth and soberness. 

From Rev. Dr. Cooke, Editor of the JY. E. Puritan. 
The central uesign of the work is to preserve the purity and power 
of revivals of religion, by guarding against the errors, delusions, and 
hurtful measures that tend to corrupt them. It is written in imita- 
tion of the style of Bunyan ; and real characters, with allegorical 
names, are introduced, and important principles and measures are 
discussed. The author seems to have daguerreotyped all the remark- 
able scenes and characters that have attained special notoriety in 
connection with American revivals, for the last twenty-five years. 
Real names are not used; but so much of likeness is thrown into the 
picture, that the names would be superfluous. And he has attained 
the rare merit of a very entertaining book, made up of discussions of 
subjects which ordinarily have few attractions, except for Christians 
of more discriminating minds. The subjects which come under 
notice are vital to the progress of true religion ; and the author's 
method of discriminating between the true and the false in religion, 
is so graphic, that the reader cannot miss his meaning, nor fail to be' 
interested. But while revivals of religion are the main theme of the 
book, it is by no means confined to these. The labor of distinguish- 
ing between true and false religion is carried out with a masterly 
hand, in its relations to all the main doctrines and experience of 
Christianity. The work, in short, is adapted to a broad field of use- 



NOTICES OF THE WORK. 



fulness, by the side of that of the works of Edwards on kindred 

BuWects. . m . . - r 

As a specimen of the author's painting to the life, we might reter 
to the portrait which he has drawn of Dr. Nettleton. Yet this is not a 
mere portrait to be admired ; but set, as it is, in contrast with opposite 
characters, it is made to give living instruction. A wide circulation 
of this book would be a good work for our churches. 

From Rev R. S. Storrs, D. D., of Braintree, Mass. 
If the Pilgrim's Progress in the Nineteenth Century has less at- 
tractiveness for the mass of minds than the model work of Bunyan, an 
abundant compensation is found in the thoroughness of its discus- 
sions, and the clearness with which it brings out the distinguishing 
points of evangelical doctrine, in connection with their practical re- 
sults. It is not, however, deficient in the lighter attractions of a 
flowing style and beautiful imagery, combined with various and apt 
illustrations. But its chief excellence lies in its happy adaptation to 
the times in which we live — in the freedom and force with which it 
maintains the truth of God, and exposes the nakedness of formalism, 
rationalism, fanaticism, perfectionism, and other antagonistical forms 
of error. Even if unprepared to vouch for the correctness of each 
and every point in the theorizing of the author, yet any intelligent 
and spiritually-minded man will readily identify the great positions 
he holds, with the oracles of God. In a word, the work, as a whole, 
is admirable, and promises more usefulness, as a source of comfort to 
believers, of alarm to hypocrites, of restraint to fanatics, and of con- 
fusion to the open enemies of the cross, than any other work of mod- 
ern times, on the characteristics of "pure and undefiled religion," 
that has fallen in my way. 

From Rev. Jacob Ide, D. D., West Medway, Mass. 

I have read, with great satisfaction, a part of the Pilgrim's Progress 
of the Nineteenth Century, — enough to give me a very favorable im- 
pression of the whole work. If what I have not read is of equal value 
with that part to which I hafe paid particular attention, (and I have 
no doubt it is,) the book is one of rare excellence. "Written with 
great ability, it evinces not only the talents, the learning, and the 
piety of the distinguished author, but the close attention he paid to 
the state of religion in our country, and the deep solicitude he felt in 
respect to the agencies which tend to promote or hinder its advance- 
ment. Though this book contains many chapters upon subjects 
which are generally considered dry and abstruse, y£t it is rendered 
both entertaining and instructive. The accuracy with which the 
author discriminates between true and false doctrine, between genu- 
ine and spurious revivals, and between scriptural and unscriptural 
measures for the promotion of religion, cannot fail to guard the 
church against a host of errors which have prevailed both in doctrine 
and practice. I am not personally acquainted with all the facts to 
which allusion is made in the work, nor with all the men whose prin- 
ciples and measures are here depicted; but so far as I do know them, 
I can testify to the truthfulness and pertinency of the statements. 
In my view, there is at, the present time as much need of such a 
work as this, as there was of Bunyan's Pilgrim's Progress at the pe- 
riod in which he wrote ; and I cannot think it a vain hope that it mat 
yet do as much good as that immortal work has done. 



NOTICES OF THE WORK. 



From Rev. Dr. Woodbridge, Hadley, Mass. 
\s a scholar, a metaphysician, a sound, discriminating theologian, 
amiable in character, and decided in conduct, amidst great tempta- 
tions to instability, Dr. Weeks attained to an eminence which com- 
paratively few have enjoyed. I hardly know when I have met with 
a work at once so entertaining, so practical, and so instructive, as 
his Pilgrim's Progress. By it the learned and ingenious author, 
though dead, yet speaketh ; and I cannot but hope, that by means ot 
its wide circulation, he will speak to many thousands, for the estab- 
lishment of Christians in the faith once delivered to the saints, and 
the promotion of the cause of truth, sound morals, and evangelical 
piety. 

From Rev. Dr. Emerso?i, Andover, Mass. 
If the other chapters of this work are equal to the first eighteen 
which I have read, I think it one of the most interesting and instruc- 
tive books that have appeared in our day, and well worthy ot a 
place in every Christian family. If not so comic as Bunyan s, it 
seems equally adapted to the plain common sense of all classes ot 
men, and teaches the deep things of religious doctrine and Christian 
experience in their close connections and most intelligible torms. 

From Rev. Dr. Eddy, Netvark, N. J. 4 
Prom an intimate acquaintance with Dr. Weeks for the last thir- 
teen years, I am free to say, that I have seldom met a man of clearer 
Perceptions, of a more discriminating mind, or one more alive to the 
nnrity and prosperity of the church. He was a true friend to revi- 
vals of religion, and regarded every scriptural means ox their pro- 
motion with the deepest interest. The method which he has taken 
to commend his own views of truth, and to review what he regarded 
as errors in doctrine, and as unscriptural means to promote revivals 
of religion, is well adapted to secure an attentive perusal ol his work. 
And those who may differ from him on some minor points will accord 
great merit to his' book. It fills a place wholly unoccupied by any 
other work ; and I am confident it will be regarded, by the friends of 
truth and order, as calculated to be eminently useful. 

From Wm. B. Kinney, Editor of Newark Sentinel. 
The learned and lamented author of the posthumous work now 
before us, adopting the form of Bunyan's allegory, has admirably 
used it to elucidate the history and course of religious opinion and 
practice in tkfi country during the past thirty years. By taking 
his Pilgrims along the same general path pursued by Bunyan, he 
brings °them into contact with many familiar delusions and lollies, 
whir-h are discussed and exposed in easy colloquial discourse, and 
with remarkable ability. Readers who remember any thing 01 the 
fanatical and virulent excitements which prevailed m various par.s 
of the State of New York a few years ago, the effects of wlncn were 
felt even here, will be specially struck with his graphic account ot 
them and the chief actors concerned. The style is singularly pure 
and agreeable, and the reader is pleasantly beguiled into the discus- 
sion of the profoundest truths that can occupy the human mind. 



THE 



PILGRIM'S PROGRESS 



NINETEENTH CENTURY. 



BY WILLIAM RflVEEKS, D.D. 



NEW YORK: 
M. W. DODD, BRICK CHURCH CHAPEL. 

BOSTON : CROCKER & BREWSTER, 47 WASHINGTON ST. 
NORTH WRENTHAM, MASS. : CHARLES SIMMONS. 

1849. 




Entered according to Act of Congress, in the year 1848, by 

MRS. HANNAH WEEKS, 
In the Clerk's Office of the District Court of New Jersey. 



STEREOTYPED BY THOMAS B. SMITH, 
216 WILLIAM STREET, N. Y. 



ADVERTISEMENT. 



The Pilgrim's Progress in the Nineteenth Century contends 
for the distinguishing truths and order of the Gospel. It exalts God, by 
ascribing to him his real perfections and prerogatives. It searches the 
heart, keeps prominent the vital distinction between the saint and sinner, 
and draws the line between the one only disinterested, and the many forms 
of selfish religion. No one can read these pages without feeling that it is 
a great thing to be a Christian. 

It is a body of discriminating instruction on doctrinal truth and experi- 
mental religion, on revivals, and the way to promote them —in easy, col- 
loquial discourse ; and is fitted for distinguished usefulness in any age. 
In the present it seems to be peculiarly needed, and we trust will meet 
with a cordial reception. 

Several of the first chapters have been published three times; and the 
inquiry has often been made, when the completion of the work might be 
expected. The Editor of the first Theological Magazine in our country 
once said of these first chapters : " So much discriminating evangelical 
truth, in so pleasing a style, was perhaps never before published in our 
world." The Author's lamented death just as the work was going to press, 
has now sealed it as his last testimony in the cause of truth. 

The lapse of nearly a quarter of a century since the introduction of the 
new measures in promoting revivals, now seems to call for their exposure. 
Though a portion of the generation who witnessed these trying scenes are 
gone,°there are some still living whose hearts are scarcely healed from the 
wounds they then received ; and a generation is coming upon the stage, 
which needs to be guarded against these and similar devices of the adver- 
sary. To detect false principles, and trace moral causes to their final ef- 
fects, is of great importance to the cause of truth. What the mounds and 
dikes of Holland have been to the sea of waters, such have been the 
publications of Edwards and others, to the floods of error that are ever 
liable to overflow and desolate the Church of God. This book presents 
another barrier. The cause of vital piety will be promoted by its circula- 
tion; and the future ecclesiastical historian will catch a prominent feature 
of our times from the record. 

THE PUBLISHERS. 



PREFACE. 



Amoxg the books which fell into the hands of the Author when a 
child, was Bunyan's Pilgrim ; and no one interested his feelings more 
deeply, or probably contributed in a higher degree to give form to his 
mind and direction to his thoughts. And when, at a later period, by the 
study of divine truth, he was led to perceive some mistakes into which 
Eunyan had fallen, in a theology generally sound, he was led to think it 
desirable that a Pilgrim's Progress should be written in which those 
mistakes should be avoided, and which should be adapted to the present 
times. Accordingly, about the year 1812, a few of the first chapters of 
this work were sketched, and some thoughts set down for its further 
progress. About 1824-5, twent}^-one chapters of it were published in a 
periodical; and in 1828-9 six more, making the first twenty-seven chap- 
ters, which are now given with very little alteration. About that time 
materials were collected for the further progress of the work, as will be 
recognized by those who were conversant with that remarkable season. 
It was not, however, till recently, that circumstances permitted the work 
to be taken up again, and carried through. 

The Author makes no pretensions to the originality of Bunyan ; but 
he hopes, by taking his Pilgrims along the same path which Bunyan has 
marked out, and introducing such new incidents as are adapted to the 
present century, to furnish a book of useful reading for both young and 
old. In discussing opinions and practices which he deems erroneous, 
his aim has been to do impartial justice. He has, therefore, when prac- 
ticable, taken the very words of authors from their own publications, 
and accompanied them with the usual marks of quotation. This he has 
done also with the works of authors he approves. But, as he desired to 
direct the attention of his readers to things, and not to persons, he has 
not usually given names. The characters introduced are chiefly alle- 
gorical, though some will doubtless be considered as taken from the life. 
And if any one shall recognize his own likeness, the Author sincerely 
hopes that he will not be like one who " beholdeth his natural face in a 
glass, and goetfa his way, and straightway forgetteth what manner of 
man he was ;" but will carefully correct any faults he shall discover ; so 
that the view which is given may be for his profit, and not for his hurt. 

THE AUTHOR. 



CONTENTS. 



Page 

CHAPTER I. — Description of the country ; employments of the in- 
habitants; their guilt and danger; preaching of Evangelist ; re- 
marks of his hearers, 11 

CHAP. II. — Sensitive and Sincere awakened ; go to their ministers 
for advice, and are relieved. Thoughtful awakened ; directed to 
submit ; does it, 17 

CHAP. III. — Ardent overtakes him. Mr. Blindguide ; way into the 
way ; village of False-peace. Mr. Plausible and his Improved 
Versions, . . ... . . . . . .24 

CHAP. IV. — Interpreter ; how to understand the Bible ; natural and 
moral inability; dark rooms lighted ; thief and light; music praised, 
and then censured, . . 29 

CHAP. V. — Means and decrees ; just judge; Gospel rejected by all, 
some made willing ; divine sovereignty ; evil intention punishable, 
though good may result, 35 

CHAP. VI. — A satisfied law excludes pardon. Stile of Hypocrite's 
Hope ; Feel-well, Love-self, and No-law come over ; all at the cross, 42 

CHAP. VII. — Self-conceit denies Christ's divinity; some Antinomian 
views ; village of Careless ; Puff invites them to stop ; wrong to 
hear error, . 47 

CHAP. VIII. — New house Beautiful; feeling to be promoted; doc- 
trinal preaching blamed ; Charity tolerant of every thing but truth' ; 
pilgrims dissatisfied, .56 

CHAP. IX. — True house Beautiful ; Piety teaches that even deceivers 
may be of use to try us ; all things work together for good, . . 64 

CHAP. X. — Religion fashionable; revivals less pure ; increase of error 
predicted ; the wicked to be destroyed ; keeping back the truth ; 
milk and meat, 70 

CHAP. XI. — Benevolent institutions need to be increased, and sup- 
ported from principle; charity rejoiceth in the truth; objections to 
giving answered, .77 

CHAP. XII.— Flatterwell and the tower of Spiritual Pride, . . 83 
CHAP. XIII. — Feel-well and his companions come in by the left 
hand path ; religious feeling ; animal feeling ; selfish and disinter- 
ested affection, 87 

CHAP, XI V.— House of Stephanas ; he tells more about Flatterwell ; 
1 * 



vi 



CONTENTS. 



Page. 

describes Self-conceit, and his practical preaching, and the new- 
house Beautiful, 95 

CHAP. XV. — Stephanas tells the effect of different preaching upon 
him ; goes to the village of False-peace ; to the house of Mr. Self- 
conlidence ; hecomes an assistant to Mr. Blindguide ; is truly con- 
verted, . . 101 

CHAP. XVI. — Mr. Any-thing ; shadow of death ; they read and 
sing; Ardent afraid; our good not most important; truth of the 
Bible, 110 

CHAP. XVII. — Cave ; Free-thinking ; Providence proved by reason ; 
Feel-well overtaken ; knows he is right because he is happy ; re- 
jects disinterestedness, . . .118 

CHAP. XVIII. — No-law quotes Antinomian writers; nature of jus- 
tification by law ; by grace ; saints made holy, . . . .126 

CHAP. XIX.— Holiness is conformity to the law ; sin cannot be ac- 
cepted ; Feel-well's doctrine of perfection ;. different from ftought- 
ful's, 134 

CHAP. XX. — Feel-well's proofs, and their answers; Christian war- 
fare ; Romans 7th paraphrased, . . . . . . . 142 

CHAP. XXI. House of Gaius ; modernized by Liberal; pilgrims all 
stop; union; supper, ... 152 

CHAP. XXII. — Thoughtful's dream; council of Pandemonium ; va- 
rious spirits give their advice, ....... 160 

CHAP. XXIII — Advice to counterfeit revivals; to use orthodox 
terms in a new sense, . . . . . . . . .167 

CHAP. XXIV.— Means of hindering the effect of truth; self-confi- 
dence, false doctrine, &c, 176 

CHAP. XXV. — Courting persecution ; familiarity with God; impres- 
sions ; prayer of faith ; success thought to be evidence of right j 
address the passions ; selfish submission ; novices encouraged, . 184 

CHAP. XXVI.— Town of Vanity; house of Mr. Experience; state 
of the town ; benevolent institutions ; worldly prosperity unfavora- 
ble to vital piety, .192 

CHAP. XXVII. — Multiplying houses of worship may be occasioned 
by the want of piety ; pride wrong ; union of denominations by 
sacrificing truth, . . . . , . . . * . 200 

CHAP. XXVIII.— Mr. Steadfast; Mr. Meek preaches; revival; os- 
tentation avoided; no open opposition; meetings not too frequent, 
nor people too much excited, 207 

CHAP. XXIX. — Doctrines of grace necessary to a revival; Mr. 
Meek preaches them abundantly ; his views of order; never makes 
division; converts orthodox, . „ . , , . 214 



CONTENTS. 

Page. 

CHAP. XXX.— Divine sovereignty, and creature duty ; danger of 
false hopes ; converts wear well ; selfish love condemned ; stillness 
encouraged, . . . . . 220 

CHAP. XXXI. — Convictions deep and short; no machinery but the 
inquiry meeting ; opposed to anxious seats, &c. ; sinners must re- 
pent; their prayers sinful ; danger of evangelists, .... 225 

CHAP. XXXII.— Mr. Bold ; his abruptness ; irreverence in prayer ; 
profaneness ; hard talking ; the Spirit said to sanction him ; female 
praying; vulgarity, 233 

CHAP. XXXIII. — Christians should not believe that the zealous are 
imprudent; things complained of ; pronounced misrepresentations; 
some indiscretions ; the timid cowards ; letter from North street, 239 

CHAP. XXXIV.— New measures in Centre street; Mr. Meek sent 
for ; desired to sanction Mr. Bold ; labors to reform him ; letters on 
the new measures ; Mr. Bold's sermon ; remarks of Mr. Meek, . 246 

CHAP. XXXV— Pastoral letter of the Association; Mr. Bold pro- 
fesses to agree with it j Mr. Scribus denounces it as giving a false 
coloring, . . . . . . *-'.-'« • • 255 

CHAP. XXXVI— Prayer of faith claimed to be dictated by the 
Spirit ; wrong means to frighten people ; neglect of the Bible ; con- 
tempt of orthodoxy ; hasty acknowledgment of converts ; promising 
to submit; abusive treatment; anticipated consequences of new 
measures, . . . 260 

CHAP. XXXVII.— Mr. Strangeways; protracted meetings; chan- 
ges, but no confessions ; letter to Mr. Bold ; no answer ; treaty of 
silence ; Feel-well exults at the downfall of Calvinism ; Presbyte- 
rian assembly on the divine sanction ; argument ; late revivals not 
so good as some have thought ; Davenport's estimate of his own 
influence, . . . . 268 

CHAP. XXXVIII — Many unwilling to make distinctions ; disinter- 
ested and selfish; genuine and spurious work, marks; success 
given to bad men and measures, 275 

CHAP. XXXIX— Want of success not proof of wrong ; Noah, 
Isaiah, Jeremiah, Ezekiel, Christ ; Peter to feed the sheep ; approved 
according to faithfulness, . . . . . . . . 281 

CHAP. XL— Female praying in promiscuous meetings; arguments 
for it answered ; arguments against it, 288 

CHAP. XLI.— Praying for people by name offensively; avoiding 
offence ; Davenport's confession ; familiarity with God ; loud pray- 
ing in secret ; several praying and talking at once ; some struck 
down ; " pray out," . . . 297 

CHAP. XLII. — Bodily agitations ; a quiet state desirable ; nervous 



Vlll 



CONTENTS. 



Page. 

affections; Mesmer, tractors, royal touch, women in Scotland, Ken- 
tucky, French prophets, witchcraft, Wesley; inspiration, . . 306 

CHAP. XLIII. — Prayer of faith; dictation of the Spirit; miracles; 
faith in God's wisdom ; M taking God at his word ;" spiritual and 
temporal blessings; duty to pray in faith for all; then why do you not 1 314 

CHAP. XLI V. — Converts multiplied hy this prayer ; likely to be spu- 
rious ; did Christ pray as he ought 1 is all prayer wrong which does 
not obtain what is asked 7 Paul, Moses, Christ; easy method of 
testing the theory, 322 

CHAP. XLV. — Converts in answer to this prayer must not be doubt- 
ed ; circumstantial changes doubted ; Scripture cautions against de- 
ception ; instruction needed ; infants must be fed ; ordinances are 
nourishment ; hasty reception into the church, .... 328 

CHAP. XL VI. — Guarding against false hopes, by preaching the doc- 
trines, not common now ; speculating condemned ; advocacy of 
speedy admission to the church ; several instances ; bad results ; 
converts disappear soon ; desire for numbers ; apostolic practice ; 
cautions, . . . . . . . . . . . 337 

CHAP. XL VII. — Church confessions better be written; those that 
mean nothing, worth nothing ; renewing covenant, to be done de- 
liberately ; a minister denounced in his own pulpit ; members of a 
church denounced ; sinners expecting to be converted will think 
they are, . . . . . . 344 

'CHAP. XLVIII. — Promises of sinners ; is regenerating grace offered 
to sinners 1 efforts to get sinners to promise ; anxious seats; is God 
pleased with unregenerate doings 1 349 

CHAP. XLIX. — Sinners allowed to put off repentance; " get them 
committed ;" ought preaching to produce its results at the time ? re- 
ligion of selfish affection and animal feeling, bad ; measures adapt- 
ed to promote such religion, 356 

CHAP. L. — Animal feeling condemned by Mr. Bold ; how his sermon 
encourages one sort ; more feeling under Mr. Meek's preaching ; 
Brainerd's distinctions, ......... 363 

CHAP. LI.— Motives of interest urged; " submit to be saved ;" ex- 
tract on submission; selfish religion a fundamental and fatal 
error ; selfish practice, 370 

CHAP. LII. — Attraction and disinterested love compared ; selfishness 
proved wrong; how to make true converts ; sinners unwilling that 
justice should be done; preaching, not prayer, the means of true 
conversions ; how sinners ought to be prayed for, .... 376 

CHAP. LIIL — In what the glory of God consists; mercy is seen in 
the saved, justice in the lost ; in which is he most glorified 1 holiness 
must hate sin ; praising God for the exercise of his justice will form 
a part of the employments of heaven, 383 



CONTENTS. IX 

Page. 

CHAP. LIV.— Holy beings rejoice in the justice of God ; praying for 
the destruction of the wicked; virtue not utility, but moral beauty; 
proofs, 390 

CHAP. LV.— Vulgar language ; imitators of Mr. Bold ; telling stories 
in the pulpit ; why tell discreditable things 1 it pleases scoffers ; an- 
swered. Revivals desirable, and need to be vindicated ; revivals 
under Mr. Meek and Mr. Bold compared ; permanent consequences ; 
new measures remove ministers ; rapid declension, . . .398 

CHAP. L VI.— Protracted revivals; conversion easy; resolve, and it 
is done; man's will sovereign; moral suasion all; Dr. Eloquent 
charged with teaching a physical change ; light produces conviction ; 
has not changed Satan's heart; divine power necessary; na- 
ture of ability to love God. Tendency of things to change ; protracted 
meetings given up ; schools of Dr. New-way and others ; perfec- 

• ° ... 409 

tionism, 

CHAP. LVII. Various changes; efforts of the Pontiff; house of 

Mr. Lofty ; high pretensions ; efficacy of sacraments from author- 
ized hands ; rejecting the bishop excludes from the church ; other 
ministers without authority ; bishops mentioned in the Bible ; the 
same as elders; not apostles; Timothy an evangelist; apostolical 
ordination by " the hands of the Presbytery," . . ■ • 418 

CHAP. L VIII.— Jerome, - Cranmer, and others, admit that bishops 
and elders are the same ; Jewish priesthood and Christian ministry ; 
no altar nor priest now; baptismal regeneration; other ministers 
denounced ; opposition to Episcopacy rebellion against God ; real 
presence in the sacrament; Mr. Lofty hates Protestants; prayers 
for the dead, and to the Virgin Mary, 424 

CHAP. LIX— The succcession doubted, cannot be proved; forms 
of prayer ; the Lord's prayer a general direction ; Mr. Lofty says, 
" prayer and the sacraments are the great means of salvation 
Paul, " the foolishness of preaching ;" tradition joined to Scripture ; 
all Episcopalians not like Mr. Lofty; danger of being led into his 
notions ; he professes to be liberal, but is very bigoted ; unneigh- 
borly interference in revivals, 431 

CHAP. LX —Plain of Ease ; conversation on divine Providence, di- 
vine agency; God to ills, and it is done; " permission," how used, 
causation more frequent ; Hebrew grammar, .... 439 

CHAP. LXL— This doctrine rich m practical consequences; encour- 
ages to trust in God; foundation of prayer; patience, submission ; 
encourages to unpleasant duty ; perseverance, expect the Gospel to 
triumph ; encourages efforts to do good ; meekness, equanimity, . 444 

CHAP. LXII. — Keeps from depression; better thoughts of God; 
keeps from backsliding; promotes humility; shows the use of 
prayer ; this doctrine more taught than any other, . . - . 449 



X 



CONTENTS. 



Page, 

CHAP. LXIII. — Village of Lucre; traffic; an honest business, 
what; fair; books of light reading; comic pictures, caricatures ; 
selling strong drink, - 454 

CHAP. LX1V. — Slaves bought and sold; no slavery authorized in 
the Bible, . . 460 

CHAP. LXV. — Theatre ; sabbath-breaking business, and travelling ; 
smuggling ; selling grain to distillers, 467 

CHAP. LXVI. — River of life ; inspired writers praise God chiefly 
for his perfections, human composers for his favors ; child and 
be ads, wrong ideas of faith; what it is; appropriating faith pre- 
sumption ; what is faith in Christ, 473 

CHAP. LXVIL— Complaint of not preaching Christ; of Christ's 
suffering the penalty of the law, eternal death, remorse of con- 
science; pardon ; Giant Presumption and his allies ; Mr. New-way; 
great improvements ; teaches that God seeks the happiness of all 
his creatures ; can only use moral suasion ; is sin a good thing ] 480 

CHAP. LXVIII. — Better if there w r ere no sin ; mercy could not be 
exercised ; prohibitions ; does virtue consist in utility % duty to re- 
pent of sin ; grace of God resisted ; is perverseness of heart the 
reason why the Spirit is needed % Why did Christ need it 1 Con- 
demns selfishness, but means worldly pleasure ; teaches that hap- 
piness is the ultimate end ; Christian experience by " suspending 
the selfish principle." Does the Spirit strive to convert sinners, 
and fail ? Would God create beings he could not control 7 . . 488 

CHAP. LXIX. — Mr. Confident invites the pilgrims in ; the secret 
of holy, living ; goto Christ for sanctification, as for justification; 
cease from your own efforts ; various arguments to prove perfection, 497 

CHAP. LXX. — Promises of the new covenant ; other texts; church 
covenants ; injustice to opponents ; arguments against perfection 
in this life ; Christian warfare, . 505 

CHAP. LXXI. — Feel-well and Love-self like this teaching ; No-law 
prefers that at the Union House ; on coming to Christ just as we are. 
By-path Meadow ; Delectable Mountains ; troops of the Giant Pre- 
sumption gathering for the battle of the great day; wars wrong, . 511 

CHAP. LXXII. — Capital punishment; God requires the death of 



the murderer. Enchanted Ground ; conversation on bearing alle- 
giance to wicked rulers, ' 517 

CHAP. LXXIIL— When right to vote; Church and State better 
separated ; rulers to be prayed for, but not that they may be in- 
spired. Dangers of business men, 524 

CHAP. LXX1V.— Land of Beulah ; death feared; willingness to 
live and suffer; Whitefield and Tennent ; desirable to glorify God 
in our death. 530 



THE 

PILGRIM'S PROGRESS 

IN THE 

NINETEENTH CENTURY. 



CHAPTER I. 

In journeying through the wilderness of this world, it hap- 
pened that I fell in company with a man of singular parts, 
whose name was Mr. Sagacity ; and having far to travel in 
the same road, I enjoyed the pleasure of his society, and the 
benefit of his conversation, for many days. Knowing that he 
was the same person who had formerly given a relation of the 
adventures of certain pilgrims, in their progress from the city 
of Destruction to the Celestial Country, I embraced the op- 
portunity of inquiring further respecting them ; and was much 
delighted with hearing the old gentleman relate again the 
various perils the pilgrims encountered, for the love they bore 
to the Prince Immanuel, the wonderful deliverances which they 
had experienced by the strength of his arm, and the happy 
termination of their journey. When the good man dwelt on 
the joys of the state in which they now are, and spoke of 
those things which eye hath not seen, nor ear heard, neither 
have entered into the heart of man, I felt my heart burn with 
strong desire to go also on pilgrimage, to be a follower of them 
who through faith and patience have inherited the promises, 
that I too might share in the glories of the new Jerusalem, 
and might sit down with the general assembly of pilgrims at 
the marriage supper of the Prince Immanuel. 

So strongly had these things taken possession of my mind, 
that when I laid me down to sleep at the inn, I had no sooner 
closed my eyes, than my imagination returned to the pilgrims 
and their adventures. Methought I stood upon an eminence, 
which commanded an extensive prospect of the country, 



12 



THE PILGRIM'S PROGRESS 



and allowed me to extend my view far to the east. On my 
right, in the plain below, was the city of Destruction, with the 
towns of Stupidity, Sensuality, and Carnal Security, and the 
extensive regions of the province of Darkland. To the south 
was Mount Sinai, and just beyond it the town of Formality, 
the village of Morality, and the other towns and villages of 
Pharisee-land. Just before me was the wicket-gate, which 
stood at the head of the narrow way ; and from this gate, 
stretching due east, far as the eye could reach, lay the road to 
the Celestial City. 

On directing my attention to the valley below me, I per- 
ceived that the suburbs of the city of Destruction were ex- 
tended close up to the wicket-gate ; and that this part of the 
city, as well as every other, was exceedingly populous. Fix- 
ing my eyes upon the inhabitants, I observed that all was bus- 
tle and confusion among them. All appeared eagerly engaged, 
and exerting all their powers, in the pursuit of something, but 
what, I could not at first distinctly perceive. On drawing 
nearer, and looking more attentively, I could more clearly dis- 
tinguish what their employments were. Some of them "were 
endeavoring to climb a high hill called Worldly-Honor. The 
sides of this hill were very steep, and at the same time very 
slippery, so that few of the climbers ever reached the summit. 
And those few who did reach the summit, I perceived did not 
remain there ; but presently their heads grew dizzy, and they 
tumbled headlong, to be seen no more. Many were the ex- 
pedients resorted to, in order to mount up this dangerous hill. 
Some mounted upon the shoulders of others, that they might 
reach a place where there was foot-hold, and all seemed willing 
at first to take others upon their shoulders, with the expecta- 
tion that when they were up, they would assist them in turn. 
But these expectations were seldom realized ; for those who 
were up seemed so intent upon mounting higher, as not to re- 
gard those below, any further than they needed their help. 
Many who had reached a considerable elevation were pulled 
down by others who were desirous of taking their places. And 
many who thus pulled others down, fell with them to the bot- 
tom. Some having secured the ladder of popular favor, as- 
cended quickly to a great height, when the ladder suddenly 
gave way, and their bones were broken with the fall. 

Others I saw digging with vast labor in a mine called 
Worldly Gain, and burdening themselves with great quantities 
of the earth they brought thence. Many of those who de- 
scended into the mine I observed never came out again ; but 
the earth often fell in upon them and buried them alive. Such 
occurrences, however, did not seem in the least to damp the 



IN THE NINETEENTH CENTURY. 



13 



ardor of the survivors, who continued digging with the same 
eagerness, though at the imminent hazard of their lives. The 
earth, which was brought from the mine, appeared to occasion 
many quarrels among those who possessed it. And when they 
carried it home, I saw that they were not able to sleep, for fear 
that others should set upon them and take it away. Children 
often wished their parents dead, that they might get posses- 
sion of what was in their hands ; and as soon as their parents 
were out of the way, quarrelled among themselves about the 
division. And I saw, moreover, that several very ill-favored 
and dreadful shapes, called Fraud, and Lying, and Perjury, and 
Murder, were continually walking about amongst the diggers, 
taking the earth from some and giving it to others. Those 
who received it from them seemed to exult for a few moments 
in the possession ; but soon another monster called Remorse, 
with vipery hair and snaky whip, pursued them wherever they 
went. 

Another part of the inhabitants I saw employing themselves 
very differently still. These were chiefly of the younger sort. 
In the midst of the city ran several deep, turbid, sluggish 
streams, called the streams of Sensual Pleasure, the waters of 
which were mingled with vast quantities of mire and filth, 
which were drained off from the streets and common sewers 
of the city, and continually sent forth the most offensive and 
pestilential exhalations. These streams, flowing together in 
the heart of the city, formed a vast whirlpool, called the Vortex 
of Dissipation, in which multitudes were continually swallowed 
up, and carried into the Dead Sea. To these foul streams 
vast crowds of both sexes were continually resorting, and with 
the greatest seeming eagerness were drinking down the fetid 
waters with an insatiable thirst. Numbers were sailing down 
these streams to the Vortex of Dissipation, and many boys 
were bathing in them, and sporting in the mire and filth. 

When I had seen the inhabitants of the city thus employed, 
I said to myself, These people cannot be in the enjoyment of 
right reason, they are certainly beside themselves. And what 
strengthened me in this opinion was, that I saw no one among 
them who was at all satisfied with his present condition ; but the 
mind of every one appeared like the troubled sea, when it can- 
not rest, whose waters cast up mire and dirt. And notwith- 
standing that they found so little satisfaction in their pursuits, 
they still returned to them with as much eagerness as ever. 
And I saw, moreover, that every one had a heavy burden on 
his back, like that which the pilgrim Christian had before he 
became a pilgrim ; and that although these burdens seemed to 
me to be sufficiently heavy to sink them down to Tophet, yet 

% ... . \:: . 



14 



THE PILGRIM'S PROGRESS 



none of them seemed to be sensible that he had any burden at 
all. And besides this, I perceived under the whole city a vast 
pit, filled with combustible materials, and burning with great 
fierceness, which had gradually worn away the ground on 
which the city stood, so that in many places it was a mere 
shell, and often trembled under them, as if it were ready to 
crumble in pieces, and plunge the whole city into the burning 
abyss below. And notwithstanding all this, they appeared to 
be as unconcerned, and as eagerly engaged in their various 
employments, as if there were no danger to be apprehended. 

While I looked at them, and wondered at their conduct in 
their present circumstances, I observed one near me, whose 
name was Revelation, to whom I addressed myself, and in- 
quired if he could explain these things. 

Then said he to me, This whole country was once under the 
dominion of the Celestial King, who governed it with the 
greatest equity and mildness, and imposed no restraints upon 
the inhabitants, but such as were necessary for their own and 
the general good. The black tyrant, however, the implacable 
enemy of their King, found means to persuade them that the 
wholesome restraints they were under were intolerable, and too 
grievous to be submitted to ; and that if they would revolt from 
their lawful prince, and put themselves under his control, they 
should be exalted to great dignity, and enjoy unbounded lib- 
erty. They accordingly revolted from their rightful King, 
and became the subjects of the black tyrant. 

But he has greatly deceived them, said I. He has so, replied 
Mr. Revelation ; for instead of being highly exalted, and be- 
coming as gods, which he promised them, they have debased 
themselves to the lowest depth of degradation, and have be- 
come the vilest of creatures. And instead of enjoying greater 
liberty, they are now the veriest slaves in the universe. 

They do not appear to be in the enjoyment of their right 
reason, said I. 

Rev. They are not. "Their hearts are full of evil, and 
madness is in their hearts while they live." The black tyrant 
has blinded the eyes of their understanding. And so com- 
plete is his influence over them, that they do not perceive their 
bondage, nor the heavy burdens they have upon their backs. 

They are greatly to be pitied, said I. 

Rev. They are indeed ; but they are more to be blamed. 

How is that ? said I. Do we not think a man excusable for 
what he does under the influence of lunacy, when he is not in 
the enjoyment of right reason ? 

Rev. We do so when a man is under the influence of -natural 
blindness, madness, or lunacy. But the madness of these 



IN THE NINETEENTH CENTURY. 



15 



people is of a peculiar nature. It is not natural,but moral. 
They are entirely voluntary in their madness. The black ty- 
rant could never have brought them under his power without 
their consent. He can have no further influence upon them 
no^v than they please to give him ; and he cannot keep them 
in subjection a moment longer than they are his willing slaves. 

But, have they no information, said I, of the danger to 
which they are exposed by remaining in the city ? 

Rev. They have the best information. I am continually 
employed in pointing out to them this danger, and the way to 
escape it through yonder gate. I am always proclaiming that 
the wrath of the King is revealed from his throne against 
them, and pointing out to them the dangerous pit of fire and 
brimstone over which they hang, and which is very soon to 
swallow up their whole city. But I am very little regarded. 
Some say that I am an impostor, and they will not listen to 
me. Others say my language is so- mysterious they cannot 
understand it if they try, and they will not try. Others say I 
tell some truth and some lies, and they cannot tell what to 
depend upon. Others admit that all I say is true, in some 
sense or other, but they will not believe I mean as I say. 
Others say they are too much employed just now, they have no 
time to listen to me, and bid me call again at a more convenient 
season. There is one, named Conscience, who seconds my 
designs as far as he can. He never contradicts the opinions of 
those he addresses, but often crosses their inclinations. lie 
bids them attend to my instructions, and always act according 
to their best judgment of what is right. He often follows 
them into their secret retirements, and expostulates with them 
upon the folly and wickedness of their conduct ; and some- 
times he breaks in upon them in the midst of their carousals, 
and terrifies them with the tidings of what is coming upon 
them. But they are far from being pleased with his admoni- 
tions ; and if they cannot contrive to silence him, they usually 
drown his voice/ in the noise and bustle which they raise. 
Evangelist also often goes and preaches to them, and warns 
them to flee from the wrath to come. And Goodwill, at the 
gate, stands with the doors wide open, night and day, with his 
hands stretched out towards them, saying in the most affec- 
tionate manner, "Come unto me, all ye that labor and are 
heavy laden, and I will give you rest." 

Upon hearing these words, I cast my eyes toward the gate, 
and saw a crowd of people collecting near it, round - a vener- 
able old man, whom I presently knew to be Evangelist. I 
therefore descended the hill, and mingled with the crowd, that 
1 might hear him preach. After prayer, he opened a book 



the pilgrim's progress 



which he held in his hand, and read the following words: 
" Now then we are ambassadors for Immanuel, as though the 
King did beseech you by us, we pray you in Immanuel's stead, 
be ve reconciled to the King." After pointing out the nature 
of the controversy between the King and his rebellious sub- 
jects, and showing the unreasonableness and wickedness of their 
conduct, and the propriety of their submitting themselves un- 
conditionally to the King, he pointed out to them, in the most 
affecting manner, what the Prince Immanuel had done to open 
the door of reconciliation ; and urged them, by his dying 
groans and bitter agonies, to renounce their rebellion and re- 
turn to their allegiance. At the same time he warned those 
who should refuse to submit, of the danger to which they 
w T ere exposed from the dreadful pit over which they were sus- 
pended, and the wrath of the King which was revealed against 
them. I was too much interested in the subject to notice the 
manner in which it affected the hearers while it was delivered ; 
but when the preacher had dismissed the assembly, I observed 
a number of persons collected in a group, making their re- 
marks upon what they had heard. 

I am weary, said Mr. Curiosity, with hearing the same old 
tale, every time he preaches : he never gives us any thing that 
is new. 

I am displeased, said Mr. Obstinate, that he always insists 
upon our giving up our side of the controversy, and never 
speaks of the -King's yielding a tittle. For my part, I am 
willing to be on good terms with the King, provided he will 
give up his claims, and be reconciled to us. 

For my part, said Mr. Pride, I cannot bear to hear him al- 
ways talking of submission. And what is worse than all, he 
would have us submit unconditionally. He would have us 
throw ourselves into the hands of the King, to be disposed of 
at his sovereign pleasure. Perhaps he would banish or im- 
prison the half of us. I am determined never to be reconciled 
to the King, unless he will previously stipulate never to bring 
me to a trial, but to raise me to a throne ; and then I shall be 
willing to submit, if he calls that submission. 

The greatest fault I find, said Mr. Self-complacent, is that 
he gives such an odious character to those who are in rebellion 
against the King. He will not allow that there is any moral 
goodness in them, but insists that they are wholly corrupt, 
and that every imagination of the thoughts of their heart is 
only evil continually. I consider this as a libel upon the whole 
of us. 

I am displeased, said Mr. Secure, that he preaches so muck 
terror. For my part, I have no idea of being frightened into 



H 



IN THE NINETEENTH CENTURY. 



17 



submission to the King. I do not believe there is any such 
pit of fire and brimstone, as he speaks of, beneath our city, 
ready to swallow us up. I have a better opinion of the King, 
than to suppose that he will punish the creatures which he has 
made, for any crimes which it is in their power to commit. 



CHAPTER II. 

Then I turned my attention another way, and observed two 
young gentlemen walking aside by themselves, whose counte- 
nances showed that the discourse of Evangelist had made a 
deep impression upon their minds. The name of the one was 
Sensitive, and that of the other, Sincere. Both appeared to 
be filled with deep distress, and the tears flowed copiously 
from the eyes of Sensitive. 

Oh, said Sensitive, what shall I do ? The wrath of the 
King is revealed against us. How stupid have I been, that I 
did not think of it before. 

And I, said Sincere, begin to think that we do, indeed, hang 
| over a dreadful pit, which will, sooner or later, swallow up our 
city and all that inhabit it. 

Oh, said Sensitive, I will never more be so stupid. T will go 
to our minister and inquire what I shall do to escape the wrath 
I to come. 

And I, said Sincere, will go home and settle my affairs, and 
prepare to leave the city. 

Then I observed that there was a number of churches in 
the city of Destruction, whose pulpits were supplied by min- 
isters, who were had in very high esteem, and who were very 
popular in the city ; such as Dr. Smoothman, Dr. Soothing, 
Mr. Slight-heal, Mr. Save-all, and several others. Sensitive be- 
longed to the parish of Dr. Smoothman, with whom he was 
well acquainted, and going directly to his house, desired to 
: speak with him. So the Doctor took him into his study, and 
after bidding him to be seated, inquired what he wanted. At 
which Sensftive burst into tears, and was so overcome that he 
could not speak. Then said Dr. Smoothman, Compose your- 
self, young man, and tell me what is the matter. 
Sensitive. Oh, sir, I fear I am undone forever ! 
Br. Smoothman. Undone forever ! Why, what has hap- 
to you? 

J 2* 



18 



THE PILGRIM'S PROGRESS 



Sen. I am a sinner, sir, and I fear I shall fall into the burn- 
ing pit. I fear that the King is very angry with me. 

Dr. Sm. If that is all, you may quiet your fears. We are 
all sinners ; but the King is very merciful. 

Sen. But I have heard, sir, that the King is angry with the 
wicked every day. 

Dr. Sm. That is, with those who are very wicked, as swear- 
ers, thieves, drunkards, adulterers, and the like. But you are 
not guilty of any such sins. I have been acquainted with you 
from a child, and have always known you to be a modest, sober 
youth, and never addicted to any disreputable practices. 

Sen. But I have heard that the law of the King requires us 
to love him with all our heart, and our neighbor as ourselves ; 
and this without any interruption, upon pain of his eternal dis- 
pleasure, which I fear I have not done. 

Dr. S?n. That was the law given to man before the fall, 
The King then required perfect obedience, upon pain of his 
eternal displeasure. But since we have become fallen, imper- 
fect creatures, he has placed us under a milder law, better suited 
to our circumstances. If we lead a sober, regular life, go con- 
stantly to church, are honest in our dealings, kind to the poor, 
and do not fall into any violent out-breaking sins, we have no 
reason to fear but that he will accept us. It is true that we 
may be guilty of some little sins, some venial faults (who is there 
that is without some?) but the King knows that these are in- 
firmities which are incident to our fallen nature ; and as our 
good deeds so far overbalance these, the King will certainly 
bestow upon us a rich reward. 

Sen. You give me great comfort, sir. I thank you for your 
wholesome instruction, and shall endeavor to profit by it. But 
I feel that my fears have very much disturbed my mind ; what 
shall I do to regain that composure which I have lost ? 

Dr. Sm. I perceive that you are somewhat discomposed ; 
and I would advise you to banish all such thoughts as occa- 
sioned your late distress, and avoid every thing which is likely 
to suggest them. Endeavor to divert your mind. For if you 
dwell on these gloomy subjects, you will be in danger of fall- 
ing into a settled melancholy, and perhaps derangement of 
mind, which would be a dreadful calamity. Resort to some 
harmless amusement. Frequent the company of your young 
friends. Take an innocent hand at cards, or engage in a 
sprightly dance, or go to the theatre. And when you cannot 
avail yourself of these, read some diverting book, such as a 
novel or a play, to prevent the recurrence of gloomy thoughts. 
These means are admirably calculated to prevent or remove 
such distress of mind as yours. And if these things will not 



IN THE NINETEENTH CENTURY. 



19 



afford you relief, and restore your former tranquillity, I know 
not what will. 

Sen. I feel greatly obliged to you, sir, for your kind instruc- 
tion and advice. I have always been particularly fond of these 
innocent amusements, as most of the young people in our city 
are. I feel my mind greatly relieved already, and hope that 
by attending to your directions, I shall soon regain my wonted 
tranquillity and cheerfulness, 

Then I saw that Sensitive took his leave with a cheerful air, 
and returned to his house well satisfied with himself and with 
his minister, and no longer entertained any thoughts of leaving 
the city. 

After this, I turned to see what was become of the other 
young man who had been alarmed at the preaching of Evan- 
gelist. And I soon perceived that he had reached his house, 
and had retired to his room, to reflect upon his present cir- 
cumstances, and the great danger to which he was exposed. I 
had observed that he did not appear to be so much moved, at 
first, as Sensitive had been ; but I now saw that what he had 
heard had taken a strong hold of his mind, and that he was 
walking his room absorbed in deep thought. Upon this, one 
named°Conscience came in, and addressed him with a stern air. 
Conscience. All that Evangelist said concerning you is true. 
Sincere. I know it is, and I have no longer any doubt that 
our city will, sooner or later, be destroyed, and that if I remain 
in it, I shall perish in its ruins. . 

Con. I have often told you the same things, and have oiten 
reproved you for your stupid and careless life. 

Sin. You have, indeed ; but I have slighted your admoni- 
tions, and have been unwilling to listen to your voice. 

Con. You have so ; and you deserve now to perish, with the 
city. Look back also on your past life. Consider how many 
acts of rebellion against the King you have committed ; and 
that, too, when I have remonstrated against your conduct m 
the most decided terms. Consider how many times you have 
promised to amend your life, and have broken your promises ; 
how often you have resolved -to go on pilgrimage, and have 
acted contrary to those resolutions. 

Sin. All that you say is true. I am, indeed, m great dan- 
ger. What shall I do ? I fear the King will not accept me 
now, although I should leave the city and go on pilgrimage. If 
I remain here, I shall perish ; if I leave the city, I shall perish. 
Ah me ! who can endure the wrath of the King ? Oh that I 
had never been born ! 

Con. Remember, also, how foolishly you have spent your 
time ; how many precious moments you have wasted in vain 



20 



THE PILGRIMS PROGRESS 



and criminal amusements ; how often you have drunk deep of 
the streams of sensual pleasure, not only contrary to my ad- 
vice, but on purpose to get rid of my unwelcome company. 

Sin. Oh "the precious moments that I have murdered ! The 
recollection of each plants a dagger in my bosom. What a 
fool have I been, to trifle, as I have done, upon the brink of 
eternal burnings ! I cannot bear to hold my finger in the can- 
dle for one minute ; how then can I bear the torments of the 
pit through the countless ages of eternity ! Oh ! that word — - 
Eternity ! How it rings in my ears ! Could I hope that the 
torments of the pit would ever have an end, the anticipation 
of them would be less intolerable ! But who can dwell with 
the devouring fire ? Who can inhabit everlasting burnings ? 

Then I saw that Sincere was in great agony of mind ; and 
although he threw himself upon his bed, he found no rest, 
but spent the night in meditating terror, and looking frequently 
for the pit to open beneath him and swallow him up. And if 
he fell into a momentary slumber, he would presently start, 
and scream as if the fiends of the pit were already seizing him 
for their prey. In the morning he rose, and attempted to at- 
tend to some business ; but his mind was so disturbed with the 
thoughts of his present situation, that he found it impossible. 
In the afternoon he resolved to go to his minister, Dr. Sooth- 
ing, (for he belonged to his parish,) and obtain his instructions 
and directions about setting out on pilgrimage, as he was de- 
termined to set out without any more delay. Accordingly, he 
went to the house of Dr. Soothing, w^ho received him with 
great kindness, and inquired in the tenderest manner what was 
the cause of his distress. 

Sincere. It is the fear, sir, of the wrath of the Kin q\ that 
makes me tremble. I see myself exposed to fall into the burn- 
ing pit while I remain in this city ; and I fear it is too late for 
me to escape. Do, sir, tell me if there is any hope that I may 
yet escape from the wrath to come. 

Dr. Soothing. There is every ground of hope that can be 
wished. If the King has given you a desire to escape, it is an 
evidence that he intends to gratify that desire. It gives me 
sincere pleasure to see you thus anxious for your safety, be- 
cause I consider it an indication that the Kino- has designs of 
mercy towards you. It is the King himself that has & given 
you this view of your danger, and excited these desires to es- 
cape it ; and where the King has begun a good work in any, 
he will carry it on. 

Sin. But I have heard that it is necessary for me to repent 
of my sins, to enter in at the wicket-gate, and go on pilgrim- 
age ; and I fear I have not that repentance which is unto life. 



IN THE NINETEENTH CENTURY. 



21 



Dr. S. Do you not desire to repent ? and are you not greatly 
distressed to think of the folly and wickedness of your past 
life ? 

Sin. I am indeed greatly distressed to think that I have, by 
my own folly and wickedness, exposed myself to the wrath of 
the Kino- ; and I think I do sincerely desire to have that re- 
pentance which is necessary to my being delivered from the 
punishment to which I am exposed. 

Dr. S. " He that desires to repent, does it already m some 
measure." And it must needs be very pleasing to the King 
to see you thus distressed, and grieving that you have offended 

^Sin Your words are full of consolation, sir ; and I think 
myself happy in having the privilege of your instructions. 
But I understand, sir, that I must leave the city and go on pil- 
grimage, if I would secure the favor of the King. 

Dr°S. You must ultimately leave the city and go on pil- 
grimage ; but you cannot go yet. You must wait the King's 
time No one can enter the gate, which is at the head of the 
way,' by any act of his own. The King must send a messen- 
ger to carry you through the gate. You must wait, therefore, 
the o'ood pleasure of the King. All that you can do is, to re- 
form your life, to use the means of obtaining the King's favor, 
and to remain in the city until he shall see fit to send his mes- 
senger to carry you through the gate. But if you faithfully 
persevere in the use of means, and in this way do what you 
can, antecedently to passing the gate, there is no fear but that 
the King will accomplish all the rest. 

Sin. What are the means which I must use to obtain the 
King's favor ? 

Dr. S. You must pray to him, go constantly to church, 
read good books, and lead a strictly moral life. 

Sin. Is it certain that if I use these means I shall obtain 
his favor ? 

Dr. S. Yes. For he has said, " Ask, and ye shall receive ; 
seek, and ye shall find ; knock, and it shall be opened unto 

y °Then I observed that Sincere appeared to be greatly re- 
lieved from his distress ; and though his countenance still had 
the appearance of deep thoughtfulness, it was evident that the 
conversation of Dr. Soothing had kindled a strong hope m his 
mind. So he went home" resolved to pursue the^ course 
pointed out to him by his minister, and to be very diligent m 
it, that he might not fail of success. 

Upon this, I turned my attention again towards the gate, 
and saw Evangelist engaged in conversation with a man, whoso 



22 



THE PILGRIM^ PROGRESS 



countenance indicated a sedate, but deeply anxious mind. So 
I drew near and listened to their discourse. Then said Evan- 
gelist to the man, whose name was Thoughtful : 

Evangelist. What is the cause of your distress ? 

Thoughtful. I see that I am, indeed, a sinner, and that I 
am exposed to the wrath of the King. 

Ev. You are, no doubt, a greater sinner than you are sen- 
sible of, and are justly condemned ; but this is a faithful say- 
ing, and worthy of all acceptation, that the Prince Immanuel 
came into the world to save sinners. Only comply with the 
prescribed conditions, and you may be delivered. 

Th. What are the conditions which I must perform ? 

Ev. You must cordially justify the King and condemn your- 
self. You must remember your own evil ways, and your doings 
that have not been good, and loathe yourself in your own sight 
for your iniquities and for your abominations. . You must ap- 
prove of the method which the King has provided of bestow- 
ing pardon upon his rebellious subjects, through the atoning 
blood of the Prince Immanuel. In short, you must enter the 
gate, and walk in the narrow way that leads to life. 

Th. I am convinced that the King is right, and that his 
sentence of condemnation upon me is just ; for I have done 
nothing but rebel against him all the days of my life. But I 
find that it is one thing to be convinced of this in my con- 
science, and another thing to approve of it in my heart. I 
find my heart wholly opposed to the King, and to his law and 
government ; and chiefly because he condemns me. If I could 
only be assured that he intends to show favor to me, I think I 
could love him ; but while he condemns me, I cannot. 
^ Ev. That is, you could love a sin-pardoning King, but not a 
sin-punishing King. And yet the King will pardon some and 
punish others. And he does perfectly right in both ; and you 
ought to love him for doing right. 

Th. I know I ought ; but I do not ; and this is my misery. 
For if I could only persuade myself that the King is unjust, "it 
would be some support to me. I think I could bear up under 
the infliction of an unjust sentence ; but, to be condemned by 
a just sentence, and to have no excuse, nor palliation of my 
conduct — to have no room to complain of the King — to have 
my own conscience condemn me : that is what I cannot bear. 
Under this, I feel my spirits wholly sink. Oh ! what shall I do ? 

Ev. Submit yourself to the King. He has determined to 
pardon some, for the glory of his grace, and he has determined 
to punish others according to their deserts, for the glory of his 
justice. You know not which he has determined respecting 
you. But you know that his glory is of more importance than 



IN THE NINETEENTH CENTURY, 



23 



your personal interest. Give up yourself into his hands, to 
be disposed of as he shall see best. Why should you wish 
the King to sacrifice his glory to secure your personal interest ? 
His glory is of more importance than the interest of any crea- 
ture ; and he does right in making it his supreme object, and 
in disposing of every creature in that way w^hich will best pro- 
mote it. 

Th. I know he does right in preferring his glory to my hap- 
piness. I know I deserve to perish forever. I know that I 
am altogether unreasonable and wicked in preferring my hap- 
piness to the glory of the King. Oh ! what a vile creature I 
am ! How glorious and excellent is the King, even in the exe- 
cution of his threatenings ! I deserve to be cast off: and if 
he does cast me off, he will be glorious in it, and I think I can 
praise him for it. How glorious is his mercy ! how glorious is 
his justice ! I will praise him for both. I will submit. I will 
put myself into his hands. " And if he thus say, I have no 
delight in thee, behold, here am I, let him do unto me as 
seemeth good unto him." 

So saying, I beheld him enter the Wicket gate, with a com- 
posed countenance; and Goodwill said to him, " Whosoever 
will save his life shall lose it ; but whosoever will lose his life 
for my sake, the same shall save it." And observing in his 
hand a book which Evangelist had given him, he said, " Search 
the Scriptures, for in them ye think ye have eternal life, and 
they are they which testify of me." "All Scripture is given 
by inspiration of God, and is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness, that the man 
of God may be perfect, thoroughly furnished unto all good 
works." Then, having bid him call at the house of the Inter- 
preter, where he should be more fully instructed in the King's 
statutes, he dismissed him to go on his way, saying, " Take 
heed that no man deceive you." 

So he went on his way, still keeping his book in his hand, 
and sometimes reading therein, and sometimes talking to him 
self, of the glorious character of the King, and of the might 
of his terrible acts. And presently I heard him sing : 

"The Lord is God ; 'tis he alone 

Doth life, and breath, and being give ; 
We are his work, and not our own, 

The sheep that on his pastures live. « 

"His truth and justice I'll proclaim; 
His bounty flows an endless stream ; 
His mercy swift, his anger slow, 
But dreadful to the stubborn foe, 



24 the pilgrim's progress 

" His works with sovereign glory shine, 
And speak his majesty divine; 
Let every realm with joy proclaim 
The sound and honor of his name." 



CHAPTER III. 

While Thoughtful thus went on with a moderate pace, I 
observed another person coming after him, with a quicker 
step ; and as he drew near, I perceived that Thoughtful knew 
him, and addressed him by name : 

Thoughtful. How is this, neighbor Ardent f I understood 
that you had gone on pilgrimage long since. 

Ardent. Oh, my friend, I can never be sufficiently thankful 
that I am here. I have been greatly deceived, and well nigh 
lost for ever. 

Th. How did that happen ? did you not take directions from 
Evangelist, and receive a book from him which contained a 
map of the way ? 

Ard, Yes. But I did not pay much regard to the direc- 
tions of Evangelist, nor to the book which he gave me ; for, to 
my shame be it spoken, I did not relish either. 

Th. From whom then did you take directions ? 

Ard. From Mr. Blindguide. He goes about, you know, 
through our city and its .suburbs, imitating Evangelist, and 
urging people to go on pilgrimage. Soon after I had heard 
Evangelist preach, and began to feel the danger of remaining 
in our city, I had an opportunity of hearing Mr. Blindguide, 
and was much better pleased with his preaching. So, after I 
had resolved to go on pilgrimage, being dissatisfied with the 
directions of Evangelist, which appeared to me exceedingly 
discouraging, I took an opportunity of speaking to Mr. Blind- 
guide, from whom I hoped for something more agreeable. 

Th. And what did he say to you? 

Ard. He told me that the doctrines which Evangelist preached 
were gloomy and discouraging, and that it was no wonder that 
the inhabitants of our city disliked them. He said, that Evan- 
gelist gave such directions as were adapted to prevent people 
from setting out on pilgrimage, and likely to drive them to 
despair. And indeed, this was just as I had myself thought 
of them, and so I listened to him the. more readily. So he 
told me that there was a way into the way, which was both 



IN THE NINETEENTH CENTURY. 25 

easy and safe ; and that he could furnish me with a guide 
called Repentance who would accompany me as far as I had 
need of him. Then he called one to be my guide, whose name 
I afterwards learned was False-repentance, So I thanked him 
for his kindness, and set out. My guide then conducted me 
through a by-path, up the hill of Selfish-sorrow, in the neigh- 
borhood of Mount Sinai, and led me to a Tillage which he 
called Peace-in-believing, near the town of Morality, into which 
I entered by a gate which was called the gate of Experience, 
but I have since learned that the true name of the village is 
False-peace, and of the gate Delusion. Here my conductor 
left me, telling me that I was now in the way into the way, 
and advising me to remain here for a season at the house of 
Mr. Self-confidence, with whom he assured me I should spend 
my time veiy agreeably. So I remained at the house of Mr. 
Self-confidence for some time, in company with many others, 
who, like me, had set out on pilgrimage, but who seemed to 
be well satisfied for the present with having gone so far. At 
length I thought I would return privately, for a short space, 
to our city, to attend to some affairs which I had left abruptly 
in my haste to depart. So I returned to my house, whence I 
had gone out, and found it empty, swept and garnished. Then 
1 sent and invited seven of my old companions, more wicked 
than myself, who came and welcomed my return, with great 
cordiality, and spent the evening with me in drinking and 
making merry, and in scoffing at pilgrims, and ridiculing the 
warnings of Evangelist. After they were gone, and I had re- 
tired to my chamber, and was endeavoring to compose myself 
to rest, one rudely burst in upon me, and cried with a voice 
of thunder, " Where art thou, Ardent?" I knew by his voice 
that it was Conscience, though I had not seen him before since 
I had resolved to set out on pilgrimage. And as his voice had 
always appeared terrible to me, so now it was far more terri- 
ble. He then set before me the folly and wickedness of my 
past life, in such a manner as I had never seen it before. He 
reminded me of my former resolution to go on pilgrimage ; 
and threatened me with the vengeance of the King, if I tarried 
another day in the city. So I spent the remainder of the night 
in great agony of mind, and as soon as it was light I opened 
the book which Evangelist had given me, but which I had long 
neglected, hoping to find something to alleviate my distress : 
but the first sentence that met my eyes was the following : 
" Because I have called, and ye refused ; I have stretched out 
my hand, and no man regarded ; but ye have set at nought all 
my counsel, and would none of my reproof ; I also will laugh 
at your calamity, I will mock when your fear comet h." This 
3 



26 



THE PILGRIM 5 S PROGRESS 



greatly increased my distress ; for it seemed to seal my con- 
demnation. I then wandered out into the streets, scarcely 
knowing whither I went, till whom should I meet but Evan- 
gelist himself. At the sight of him my confusion was in- 
creased, and I was disposed to avoid him. But the thought 
occurred to me that probably he could tell whether it were 
now too late to set out on pilgrimage ; and that the certainty 
of death would not be worse to me than my present fearful 
apprehensions. So I stood still, till he came up to me ; and 
having told him where I had been, and what I had done, he 
told me that I did indeed deserve to be cast off : but he ad- 
vised me to go to the gate, to throw myself down at the feet 
of him that kept it, acknowledge my guilt, and submit myself 
to his disposal. Accordingly I did so ; and to my surprise 
and joy, Goodwill said to me, "Him that cometh to me I will 
in no wise cast out." And so I am here, a monument of 
mercy. Oh, how vile I am ! how astonishing it is that I am 
not now in the pit ! 

So saying he sung as follows : 

"My crimes are great, but don't surpass 
The power and glory of thy grace ; 
Great God, thy nature hath no bound, 
So let thy pardoning love be found. 

" Oh wash my soul from every sin, 
And make my guilty conscience clean ; 
Here on my heart the burden lies, 
And past offences pain my eyes. 

" My lips with shame my sins confess 
Against thy law, against thy grace ; 
Lord, should thy judgment grow severe, 
I am condemned, but thou art clear." 

So they went on, conversing together, and sometimes read- 
ing in their books, till they came to a place where stood a lit- 
tle shed by the road side, under which sat a man in the same 
dress which. Evangelist wore, but of a younger look, and less 
gravity of countenance, and before him lay a number of books 
resembling those which Evangelist had given to the pilgrims. 
On seeing the pilgrims, the man, whose name was Plausible, 
rose up and came out to meet them, with a smiling counte- 
nance ; and, bowing to them, said : 

Plausible, Your servant, gentlemen ! I perceive by your garb 
that you are pilgrims. I am truly glad to see you. I am stationed 
here by the Lord of the way for the accommodation of pil- 
grims. My business is to furnish them with correct copies of 
the Bang's statute book. Those you have were furnished, I 
presume, by him that is called Evangelist. He is a good man, 



IN THE NINETEENTH CENTURY. 



27 



and means well, but is not very enlightened. If you will give 
them to me I will give you more correct copies instead of them, 
i made by very worthy, learned, and excellent men. 

Th. We did indeed receive our copies from Evangelist, and 
\ we have not discovered any thing in them but what is worthy 
of the King ; and we are not inclined to part with them. 

PL But you surely would wish to have correct copies. 
You doubtless wish to know what the King has indeed com- 
manded, that you may in all things walk according to his will, 
and meet his approbation. If you have an incorrect copy, and 
do according to what you find written therein, you will do 
wrong while you think you are doing right. 

Th. That is true. It is indeed important that we have cor- 
rect copies. But we are not yet convinced that our copies are 
incorrect. If you can make it appear that your copies are 
more correct than ours, we may be willing to exchange. 

PL The copies we now make use of, are only translations 
from the languages in which the King's scribes wrote. And 
if the copies from which your translation was made had been 
correct, the translation is very defective. Those who made it 
did not well understand those languages, and they have trans- 
I lated many passages wrong in order to favor their own secta- 
rian notions. And besides, the copies they translated from, 
were not correct. Learned and excellent men, of modern 
times, have made a thorough examination, and have found a 
great number of errors in the common copies. I can furnish 
you with an Improved Version, made from a corrected copy, 
on which you may depend. 

Ard. Brother, had we not better make the exchange ? I 
should be sorry to depend upon an old and incorrect copy, 
when we may have an improved one. 
Th. Let me look at one of your books ? 
So Plausible gave him one ; and, on turning it over a little, 
I he perceived that the part called the Old Testament was not 
I in it at all, and in the part called the New Testament many al- 
terations were made. Then he said : 

Th. This book does not contain all that ours does. Why 
is so much of it omitted ? 

PL The New Testament contains the faith of Pilgrims. 
The Old may be of some use, but it is not necessary for pil- 
grims now. If they have the New, they have all the instruc- 
tions of the Prince Immanuel, and the writings of the scribes 
who were immediately taught by him, 

Th. But I remember that the Prince Immanuel commanded 
men to " search the Scriptures," meaning those which had been 
written before that time ; and that certain people were after 



28 



THE PILGRIM^ PROGRESS 



wards highly commended, because they searched the same 
Scriptures daily, to see whether what they heard was true. I 
am not yet prepared to renounce the authority, or despise the 
use of those Scriptures which were thus spoken of by the 
Prince Immanuel himself, and his intimate friends. 

PL But if you do not choose to part with your old books, 
at least be persuaded to take each of you one of my copies. 
You will find them very useful, I assure you. They were 
made by men of great learning and abilities. 

Ard. Had we not better take them, brother ? if they do not 
prove useful to us, they can do us no harm. 

Th. I see so many parts left out, and so many alterations 
made, that I suspect there is some design to deceive us. I 
have understood that the King's corporations circulate none but 
such copies as we have : and there are as learned and good 
men belonging to those corporations as any in the world. They 
would know if there were any important defects in those 
copies, and would not circulate such as were materially incor- 
rect. I am disposed to have nothing to do with any of these 
pretended improved versions. 

PL But if you are displeased with the omission of which 
you speak, I have other copies in which there are no omissions. 
They are only improved translations made from the same orig- 
inal copies as those which you have. Here is one made by 
John the Itinerant, a famous pilgrim, which is in high esteem 
among his followers. He made this translation on purpose to 
avoid some of those gloomy doctrines which your copies teach, 
which are so dishonorable to the Lord of the way, and so dis- 
couraging to many pilgrims. And where he could not wholly 
avoid them by altering the translation, he has explained them 
away by his notes. At least, be prevailed upon to take one 
of these. It is much more agreeable to many pilgrims than 
those you have. And, indeed, those you have can never be 
of much use, for you can never understand them. 

Th. I have not yet discovered any doctrines in my book 
which appear to me dishonorable to the Lord of the way, nor 
otherwise than comforting and encouraging to the true pilgrim. 
I say again, I am disposed to have nothing to do with these 
pretended improved versions. Come, brother, let us be going. 
Goodwill said to me, "Take heed that no man deceive you." 
I think it safest not to listen to this stranger. He bid me, 
moreover, to " search the Scriptures." 

So saying, he opened his book, and read towards the close 
of it : " If any man shall add unto these things, God shall add 
unto him the plagues that are written in this book ; And if 
any man shall take away from the words of the book of this 



IN THE NINETEENTH CENTURY. 29 

prophecy, God shall take away his part out of the book of 
life, and out of the holy city, and from the things which are 
written in this book." 

So they left the man, and went on their way. 



CHAPTER IV. 

Now I beheld that the pilgrims had arrived at the house of 
the Interpreter, where they knocked, and one opened the door 
and inquired who they were, and what they wanted. # Then 
Thoughtful told him they were pilgrims who entered this way 
at the Wicket-gate, and were bid to call at the house of the 
Interpreter, to be more fully instructed in the King's statutes. 
So they were desired to walk in, and were introduced into the 
presence of the Interpreter, a venerable old man, of a grave, 
but pleasant countenance, who desired them to be seated, and 
then inquired who they were, and how they had come in at 
the gate, and what they had met with by the way ; and they 
told him. Then he said : 

Interpreter. You did well in not exchanging your books with 
Mr. Plausible. He is an impostor, and an enemy to pilgrims ; 
and by good words and fair speeches he deceiveth the hearts 
of the simple. He knows that none are approved by the Lord 
of the way, but such as love his statutes, and obey them. He 
desires, therefore, to keep them ignorant of these, or to make 
them believe they are different from what they are. For this 
purpose he wishes to deprive them of their books, or destroy 
their confidence in them. And if he cannot prevail upon them 
to take his mutilated and erroneous copies, he often fills their 
minds with doubts as to the correctness of those they have, 
and greatly hinders their improvement and comfort in perusing 
them. As for his pretended Improved Version, it was indeed 
made by men of learning and abilities ; but they were men 
who wished to degrade the character of the Prince Immanuel, 
and rob him of his honors. They wished also to misrepresent 
the character, and government, and designs of the King, and 
to make it appear that he would not destroy his enemies, and 
burn up their cities with unquenchable fire. His other copies 
are more or less erroneous, in order to suit the different incli- 
nations of those who may be willing to exchange. That made 
John the Itinerant, does not indeed, like some of them, de- 
3* 



30 



THE PILGRIM'S PROGRESS 



grade the Prince Immarmel to a mere fallible, peccable man, 
nor deny the existence of the Holy Comforter, nor the ever- 
lasting' punishment of the King's enemies ; but if you should 
compare it with your own copies, you would perceive that it 
is intended to conceal many of the doctrines which your copies 
teach, and to favor those which he labored to establish ; and 
that it differs from yours in so many places, that its tendency 
must be to weaken the confidence of the feeble-minded in any 
copy, and make them believe that there is no dependence to 
be placed on the King's statute-book ; and thus prepare them 
to be carried about with every wind of doctrine, and become 
a prey to every deceiver. 

Ard. I confess that I was too much inclined to listen to Mr. 
Plausible, and was disposed to receive his books. But I de- 
sire to be thankful that I have escaped the danger. 

Th. I wish to know what ground we have to depend upon 
the correctness of our present copies of the King's statute- 
book, that my confidence in it may not again be shaken ; for I 
confess that Mr. Plausible's discourse made some impression 
upon my mind also. 

In. As to the correctness of the original copy, of which 
your copies are a translation, I would observe, that the most 
learned of the King's servants have carefully compared all the 
copies that could be found in the different parts of the world, 
and taken down a statement of every variation, even in the 
manner of spelling the same words, and published the result 
of their labors ; from which it appears that the copies in pres- 
ent use cannot differ, in any important particular, from those 
which were written by the King's scribes. And as to the 
translation which you have, it was the joint labor of forty- 
seven of the most learned of the King's servants that could 
be found, in a learned age, and is the copy distributed by all 
those corporations which the King has caused to be established 
for the wider circulation of his statute-book, in which corpora- 
tions are included the most learned of the King's servants now 
living. So that you may judge yourselves whether there are 
likely to be any important defects in it. ~No ; whatever Mr. 
Plausible may pretend, you may depend upon the copy you 
have, and receive whatever it contains, as the pure word of the 
King. 

Th. I wish to be informed also, how I shall know what is 
the true sense of the King's statute-book ; for I find that it is 
interpreted differently. 

In. The most important requisite, in order to arrive at the 
true sense of the King's statute-book, is a humble, teachable 
disposition. The Prince Immanuel hath said, "If any man 



IN THE NINETEENTH CENTURY, 



31 



will do his will, he shall know of the doctrine, whether it be 
of God, or whether I speak of myself." A disobedient heart 
is the only important difficulty in the way of a right under- 
standing of the King's book. If you feel your own ignorance, 
and are willing to be taught by the King, and to receive and 
obey whatever he teaches, without murmurings and disputings, 
you will be likely to find no difficulty. 

Th. But I have heard it alleged that the King's statute- 
book is very dark and difficult to be understood ; and that it is 
n vain for persons of common understanding to try to know 
what it means. 

In. That is the language of those who are too indolent to 
search, or who are disposed to disobey. Remember, that it is 
a revelation from the King, not merely for the use of the 
learned, but for those of common understanding also. It is 
an impeachment of his wisdom and goodness to suppose it is 
not well adapted to answer the purposes for which it was 
given. 

Th. By what rules of interpretation shall I determine what 
is the true sense of any passage ? 

In. By the same rules that you determine what is the true 
sense of any thing that is said to you. Consider the connec- 
tion, and what is the subject of discourse, and let the words 
be understood according to their plainest and most obvious im- 
port when used in such a connection. 

Th. Are not the same expressions used sometimes figura- 
tively, and sometimes literally ? 

In. Yes: But the connection will always decide. If they 
are used figuratively, the connection will make it manifest; 
and it will show also what is the meaning of the figure. If 
the connection furnishes no reason why the expression should 
be understood figuratively, it ought to be understood literally. 
You must not think you may understand an expression figura- 
tively or literally at your pleasure. This would destroy the 
use of the King's book altogether, and make every man's own 
fancy his rule. 

Th. I have heard it alleged also that some universal terms, 
such as all, every, forever, everlasting, are sometimes used in a 
limited, and sometimes in an unlimited sense. How shall I 
know which sense to attach to them ? 

In. All words which have an unlimited sense, ought to be 
understood in that sense, unless there is something in the con- 
nection which plainly fixes a limitation. 

Th How is it then that the advocates of error often seem 
to have so much from the King's book to support their 
opinions ? 



32 



THE PILGRIM'S PROGRESS 



In. Most of the advocates of error believe some truth, as 
well as some error. They can bring proof from the King's 
book to support every truth they believe. And when they 
wish to oppose any truth, they usually state it wrong, so that 
it has the appearance of an error ; and thus they seem to 
bring much against it from the King's book. They also wrest 
what is contained in the King's book, so as to make it seem to 
bear upon the point in dispute ; or they try to keep the point 
in dispute out of sight, and set up something else, which is a 
truth, instead of it ; and having proved that, they pretend 
they have gained the point in dispute, when, in reality, they 
have not touched it at all. By such arts, they often impose 
upon the credulous and unthinking. 

Ard. I trust we shall be disposed to take the King's book 
for our guide, and embrace whatever it contains. I long to 
see the rare and profitable sights which pilgrims have formerly 
seen here. 

So the Interpreter took the pilgrims into his significant 
rooms, and showed them those things which had been seen by 
the pilgrim Christian, and also those which had been seen by 
Christiana and her company. After this was done, and they 
had conversed upon them sufficiently, he took them to see cer- 
tain other things, which he thought might be profitable to 
them. 

First, he took them to the door of a prison where, looking 
through the grates, they saw a man made fast in irons ; and 
they saw also that the doors of the prison were locked and 
barred upon him. Then there came one who looked through 
the grates, and called to the man, and bid him come out, and 
offered him a great reward if he would do so. 

Then said the man, why do you mock me ? You see I 
cannot come out, for I am fast bound in chains ; and the doors 
of the prison are also closed upon me. Alas ! I would gladly 
come out if I could. 

Then said the pilgrims, what means this ? 

In. This shows the absurd conduct of many who teach that 
the Prince Immanuel died for the elect only, and that all men 
are under a natural inability to comply with the invitations of 
the Gospel ; and yet address those invitations to all indiscrimi- 
nately, and urge them to comply ; when according to their 
own scheme, they cannot comply if they would. 

But, follow me to another apartment. 

So they followed him to another apartment where also there 
was a prison, with a man in it as before. And while they 
looked, one came and threw open the prison doors, and went 
to the prisoner, knocked off his chains, and set him on his feet, 



IN THE NINETEENTH CENTURY. 



33 



so that he walked about freely. He then invited him to come 
out, and offered him great rewards if he would comply. ; But 
the' man answered, I "love my prison, and cannot leave it; I 
despise your rewards, and' cannot accept them. I cannot come 
out. 

Then said the pilgrims, what means this ? 

In. This case illustrates the real situation of the sinner. 
What the Prince fmmamiel has done, has unbarred his prison 
doors, and knocked off his chains. He can come out if he 
will. But he will not. He loves his prison, and is unwilling 
to leave it. He despises the rewards which are offered, and 
will not accept them. He also says he cannot come out ; but 
it is plain, that his cannot is only & will not. His inability to 
come out is wholly a moral inability. It is nothing but disin- 
clination. 

Then the Interpreter took them to another place, and bid 
them look into two dark rooms, and tell which of them was 
clean. Then said the pilgrims, we cannot tell ; they appear to 
be both alike. 

Then the Interpreter called for one to bring a light, and bid 
them look again, which they did. And they saw that one of 
the rooms was entirely clean ; but the other was exceedingly 
foul; loathsome reptiles were crawling upon the floor, and 
spiders, bloated with poison, were creeping upon the walls, 
and dangling from the ceiling. 

Then said the pilgrims, what means this? 
In. This illustrates one effect of the faithful preaching of 
the Gospel. Before the light of truth comes, men may appear 
to be perfectly alike, and seem to have the same temper of 
heart ; as the two rooms appeared to be alike, while no light 
shined into them. But the light of truth makes manifest. 
When the truths of the Gospel are clearly exhibited, those 
who have a clean heart will be made manifest; and those 
Whose hearts are foul as this room, will be made manifest also. 
And whereas the bringing in of the light was not what made 
the room foul, but it only discovered the foulness which was m 
it already ; so the clear exhibition of the light of truth is not 
to be found fault with, as though it made men so much worse, 
as it soon discovers them to be. 

Then he took them to another place where was a dark room, 
and a man entering with a light in his hand : a thief, who was 
there for the purposes of plunder, stepped towards him, and 
endeavored to strike the light out of his hand. But when he 
had made several attempts to do that, without success, he 
began to strike at the man who bore it, that he might knock 
him down if he could. 



34 the pilgrim's progress 

Then said the pilgrims, what means this ? 

In. This illustrates another effect of the faithful preaching 
of the Gospel. When the light of truth is brought in, and be- 
gins to discover the true character of the wicked, as they love 
darkness rather than light, because their deeds are evil, they 
hate the light and try to extinguish it. They deny the truth 
and try to make others disbelieve it. But when these attempts 
do not succeed, and they cannot extinguish the light, nor con- 
ceal themselves from it, their enmity is roused against him 
who bears it, and they try to get him out of the way, that the 
light may no longer shine, to disturb them in the execution of 
their designs. 

Then he took them to another place where was one playing 
upon a musical instrument, to a room full of people. But they 
saw that the people paid very little attention to the music, 
being busily engaged in conversing with each other, or in 
taking notice of each other's dress, or in exhibiting their own ; 
and some of them seemed to be very drowsy and almost asleep. 
Then the Interpreter bid the pilgrims ask the people how they 
liked the music, and they all answered that they liked it ex- 
ceedingly ; they thought it was very fine indeed j they had 
never heard better. So the pilgrims kept looking, and soon 
after, the whole company seemed to be all attention to the 
music ; every one was awake, every noise was hushed, every 
eye was fixed, and every ear was open. 

Then the Interpreter bid the pilgrims again ask the people 
how they liked the music ; and now they answered different 
ways. 

Some declared they had never heard it before, but liked it 
well. Some said they had before only heard a few notes at 'a 
time, and they liked it now better than ever. 

But many of them exclaimed against it, as the worst they 
had ever heard. The instrument they said was out of tune, 
and made dreadful discord ; and the performer discovered a 
strange want of taste. They thought he had altered unac- 
countably for the worse, (though the pilgrims had perceived 
no alteration ;) and some said if he did not soon mend his 
hand, they would hear him no longer. 

Then said the pilgrims, what means this ? 

In. This illustrates another effect of the faithful preaching 
of the Gospel. When a preacher, who has the character of 
preaching well, comes to a congregation who are in a stupid 
state, having their minds occupied with worldly pleasure and 
amusements, they are ready enough to think he preaches well, 
and to join in extolling his performances, though they had not 
in reality heard them so as to be qualified to form any judg- 



IN THE NINETEENTH CENTURY. 



35 



ment. But afterwards, when their attention is excited, and 
they hear so as to understand what he preaches, those who 
really love the Gospel, like it better than before ; and some, 
who have never heard with serious attention and self-applica- 
tion, having now the truth set home to their consciences and 
their hearts, and feeling its sanctifying power, are well pleased. 
But those who really hate the truth, are now greatly dis- 
pleased ; and remembering that they had before expressed 
their approbation, they think the change is in the preacher, 
though in reality he preaches the same truths ; and many of 
them are now so much provoked, that they declare they will 
not hear such things any longer, though ^ they are the very 
same things they joined in commending a little while before. 



CHAPTER V. 

Then the Interpreter took the pilgrims out into a field, where 
they saw a man carefully ploughing, and preparing it to cast 
in the seed. Then he bid the pilgrims ask the man why he 
did so ; and the man answered, that he carefully prepared his 
ground, and sowed his seed, because he believed that all 
things take place according to an immutable decree ; and that 
this decree establishes a firm connection between the means 
: and the end ; and that if it was decreed that he should reap a 
harvest, it was equally decreed that he should plough his field, 
and sow his seed. He was therefore using the appointed 
means, in order to secure the desired end. 

Then the Interpreter took them to an adjoining field, which 
was untilled, and growing up with weeds, while the owner 
was sitting idle, with his hands folded, and looking at his 
ground, to see what would take place. So the Interpreter bid 
the pilgrims ask him why he did so differently from his neigh- 
bor ; and he answered, that he did not, like him, believe that 
events take place according to any fixed and established order, 
and consequently, that he thought he should be just as likely 
to reap a harvest, if he did nothing to his field, as if he should 
cultivate it with ever so much diligence ; and not wishing to 
bestow his labor for nought, he was taking his ease, and wait- 
ing to see what his ground would produce. 

Then said Thoughtful, I think I understand the meaning of 
these things. But the men act contrary to what is frequently 



36 



THE PILGRIM'S PROGRESS 



represented as the natural effect of their belief. The belief 
that every thing takes place according to a fixed decree is often 
thought to be adapted to discourage men from using means, 
instead of being an encouragement. 

Interpreter. That is often said, indeed ; but it must be said 
without much reflection. These men act in exact consistency 
with their belief. The first believes that all things take place in a 
regular order, which is established by an immutable decree. 
He believes that this decree establishes a firm connection be- 
tween the means and the end. And this belief prompts him to 
use means in order to attain the end ; for he knows that if the 
means fail, the end will also fail. While the other man does 
not believe the doctrine of decrees at all. He does not believe 
that there is any established order of events ; and, consequent- 
ly, he feels no inducement to use means ; for he thinks every 
event is matter of chance, and that he is as likely to attain the 
end in one way as in another ; without means, as with them. 
It is certain, whatever may be pretended, that men never do 
use any means to attain an end, any farther than they suppose 
there is some established connection between the means and 
the end ; that is, they never use means any farther than they 
believe in the doctrine of decrees. Some, indeed, who wish to 
keep God out of their sight, call this a law of nature ; but that 
is only another name for the fixed decree of the Author of 
nature. And here we see the self-contradiction of those who 
say, if it is decreed they shall be saved, they shall be, whethei 
they use the means of salvation or not ; or if it is decreed they 
shall be lost, they shall be, let them do what they will. Ei- 
ther they do not believe the doctrine of decrees, or they lov* 
sin, and are determined to live in it, If they believed the 
means and the end were connected together by an immutable 
decree, and had a sincere desire to secure the salvation of then 
souls, they would be disposed to use the means of salvation 
with all diligence. They would expect that " whatsoever a 
man soweth, that shall he also reap." 

Then he took them to another place, where a judge was 
seated upon his tribunal, and several prisoners were standing 
before him, who had been engaged in rebellion against their 
lawful government; and on due trial had been convicted of 
their crimes, and were now about to receive their sentence. 
The judge spoke to them on the blessings of good government, 
and pointed out the enormity of their offence, in endeavoring 
to destroy it and introduce anarchy and confusion. He point- 
ed out the wisdom and equity of the law, which doomed them 
to confinement for life in the public prison. He showed how 
reasonable it was that those who had endeavored to sacrifice 



IN THE NINETEENTH CENTURY. 



37 



the interests of a whole community, to the gratification of 
their own wicked passions, should now have their own interests 
given up in order to secure those of the community. He 
pointed out, for the warning of others, the misery they had 
thus brought upon themselves ; and in a most feeling manner, 
pronounced upon them the sentence of the law. He then de- 
livered them into the custody of the officers whose business it 
was to put the sentence in execution, charging them, at the 
same time, to inflict no more upon them than the law demand- 
ed. Then I saw, that all the spectators were deeply moved, 
and with one voice acknowledged the justice and humanity of 
the judge, and the propriety of the sentence which had been 
pronounced. And even the prisoners themselves had nothing 
to say against it, but acknowledged both his justice and his 
goodness. 

Then said the Interpreter to the pilgrims : Tale notice of 
these things, and settle them deeply in your minds. 
Pilgrims. We do so. But what is the explanation ? 
In. Did you notice the appearance of the judge ? 
Pil. We did. 

In. Did he appear hard, or cruel, or malignant ? 

Pil. Not at all. He appeared compassionate and merciful, 
though strictly just. 

In. Did he seem to have any regard for the good of the 
criminals whom he condemned ? 

Pil. He did seem to have the tenderest regard for them, 
and was much moved when he pronounced the sentence. 

In. If he had any regard for their good, why did he not 
acquit them ? 

Pil. He said that the public good required their condemna- 
tion ; and it was right that their private interest should be 
given up in order to secure the interests of the community, 
which they had endeavored to destroy. 

In. Just so. The judge acted a perfectly disinterested part. 
He valued the happiness of the criminals according to its real 
worth ; but he valued the good of the community more, be- 
cause it is worth more. And so he gave up a less good, to se- 
cure a greater good, which was doing right. And the crimi- 
nals themselves felt constrained to acknowledge botli his jus- 
tice and his goodness. This case then illustrates the conduct 
of our Lord the King, in the treatment of his incorrigible ene- 
mies. He does not pronounce the sentence of the law upon 
them, and doom them to perpetual confinement in his nubile 
prison, because he has any pleasure in their sufferings.. He is 
full of compassion, and of great mercy. " He doth not i fflict 
willingly, nor grieve the children of mem He has no pleamre 



38 



THE PILGRIM'S PROGRESS 



in the death of the wicked." He values their happiness ac- 
cording to its real worth, but he values the public good more 
than the happiness of those individuals, because it is worth 
more. And so, to secure the public good, he gives up the 
private good of those individuals, and dooms them to suffer the 
punishment which their crimes deserve. And when he shall 
do this, in the presence of the whole assembled universe, they 
will all be convinced that he is just and good, in so doing. 
Even his enemies will have nothing to say against it ; but every 
mouth will be stopped. 

Then he took them to another place, where he showed them 
a vast crowd of people, of a most wretched appearance, 
clothed in rags, and starving with hunger. Near them stood 
a large storehouse, abundantly furnished with provisions and 
clothing for ,them all. And several servants of the owner of 
the storehouse were employed in going round among the 
miserable crowd, and inviting them to come to the storehouse 
and receive a supply for all their wants, " without money and 
without price." But the pilgrims beheld, that when invited, 
they "all with one consent began to make excuse." So the 
servants returned, and told their lord that they could not per- 
suade any to come. Then their lord said. They deserve indeed 
to perish with hunger ; but yet, I will not have all this pro- 
vision made, and fail in my benevolent purposes. Go again, 
and invite them. So the servants went again, and repeated 
their invitations, and added many entreaties ; but still without 
success, till at length their lord sent an invisible agent who 
had power over the heart, with directions to go to certain in- 
dividuals of his selection, and make them " willing in the day 
of his power." So when he touched their hearts, they com- 
plied with the invitations addressed to them, and came to the 
storehouse, and received freely whatsoever they needed. But 
the rest still continued to refuse ; and some of them treated 
the servants who invited them very ill, and loaded them with 
every kind of obloquy and reproach. 

Then said the Interpreter, Have you considered these things ? 
Why do these miserable creatures perish w ith hunger ? 

Th. There appears to be enough in the storehouse for them 
all, so that those who perish, do not perish for want of pro- 
vision made for them. 

In. No, they perish through their own fault. They will 
have no one to blame but themselves. 

Th. But will not the provision be wasted ? Why was pro- 
vision made for them all ? Did not their lord know that none 
would accept it but such as his invisible agent made willing ? 

In. Yes ; their lord knew it. But the provision will not h& 



IN THE NINETEENTH CENTURY. 



39 



wasted.— Their lord does nothing in vain. And if it answered 
no other purpose, it was necessary that provision should be 
made sufficient for the whole, in order that all might be sin- 
cerely invited to come ; and that they might know that the 
offer was sincerely made, so that they might be fully convinced 
that they could blame no one but themselves. And besides, 
this provision is of a peculiar nature. As the brazen serpent 
lost none of its efficacy to cure the bitten Israelites after any 
number had looked upon it, so this provision suffers no dimi- 
nution by the number of those who partake of it, but always 
continues in the same abundance, after thousands and millions 
have been supplied. Just as much was necessary to be made 
for those who are supplied; and no more would have been 
necessary for the supply of all. . . 

Th. But will not some of them complain of their lord tor 
not making all willing when he had the power to do it ? 

In. They may complain, for they are very unreasonable 
creatures ; and are seeking occasion to complain of their lord. 
But who will think they have any reason to complain, when 
they have their own choice, and might come if they would I 
What reasonable man will ever complain of another for giving 
him that which he chooses for himself? 

Th. Please to explain this to us more fully. 
/„ Those miserable objects which you saw, are rebels 
against their rightful lord and sovereign, and by their own 
wicked and foolish conduct, have brought themselves into then- 
present wretched state. They are starving with hunger, and 
clothed in rags ; and they must perish soon if they are not 
relieved. Their lord, as you see, in the greatness of his com- 
passion, has made abundant provision for them all, and otters 
it to them freely, on the easy condition of their accepting it as 
a free gift to the ill-deserving. But they will not accept it. 
They hate their lord, and choose rather to perish, than to be 
indebted to him for any favor. Such are the rebels against 
our Lord the King. Such were we all by nature, bemf chil- 
dren of wrath even as others." The Prince Immanuel has, by 
his death, made abundant provision for the whole world ; and 
in consequence of this provision, his servants are sent tortli to 
invite all to come. All might come if they would. But so 
great is the perverseness of their hearts, that they will not 
come to him that they might have life. _ And now, he might 
iustly leave them all to perish in their sin and folly. _ but he 
has graciously determined that they shall not all perish. He 
has determined to leave some of them to perish, for the glory 
of his iustice, and to make others the monuments of his grace. 
And he sends forth the Holy Comforter to change their hearts 



40 



THE PILGRIM'S PROGRESS 



and make them willing. As soon as he touches their hearts, 
by his invisible, but almighty agency, they become willing, and 
freely and voluntarily accept the offered mercy, while the rest 
perish in their sins, and receive according to the just demerit 
of their crimes. But you see that though there is abundant 
provision of food and clothing in the storehouse, it does no 
good to any till they come and receive it. They must come 
and accept it as a free gift. This is the condition which they 
must perform, or die. This shows the difference between the 
work of atonement, and the work of redemption. The atone- 
ment consisted in making the provision. Redemption consists 
in making them partakers of that provision. The atonement 
is sufficient for all, but it is only applied to a part. The 
atonement has been styled a cover for sin. The garments 
laid up in the storehouse may be styled a cover for the naked- 
ness of those wretched creatures ; but they do not actually 
become a cover of their nakedness, till they put them on. 

Then he took them again to a prison, and looking into it, 
they saw a number of criminals who had been tried and found 
guilty of certain crimes. They were condemned already, and 
the wrath of their king abode upon them. And as they 
looked, they saw the king's officers come to the prison, with 
a free and full pardon for a part of them, and a warrant for 
the execution of the sentence of the law upon the rest. So a 
part of them were set at liberty, and the rest were led away 
to suffer the sentence of the law. 

Then said the pilgrims, What means this ? 

In. You see here an illustration of the sovereignty of our 
Lord the King. As these men were all justly condemned for 
their crimes, so all his rebellious subjects are condemned 
already. But as the end of punishment, in every good gov- 
ernment, is not the gratification of malignant feeling, but the 
promotion of the public good, and the sentence of ^he law is 
executed only where the public good requires it ; and when the 
public good will admit of it, mercy is exercised in the pardon 
of offenders ; so our Lord the King will promote the honor of 
his name, and the highest interests of his holy kingdom, by 
extending pardoning mercy to some, and executing the penalty 
of his law upon others, exactly as the public good requires. 
But, as you saw, that all these criminals were guilty and justly 
condemned, and their king having determined to show mercy 
to a part of them, made his own selection of the objects of his 
mercy: so our Lord the King chooses out of those who are in 
the like condemnation whom he will have the objects of his 
mercy, and whom he will make the monuments of his justice. 
Mercy is his own prerogative ; and he has a right to bestow it 



IN THE NINETEENTH CENTURY. 



41 



when and where he pleases. And this sovereignty of his is an 
amiable and benevolent sovereignty ; not being exercised capri- 
ciously, but according to the dictates of infinite wisdom and 
goodness. 

Then said the Interpreter, I will show you a little more. So 
he took them to another place, and they saw a wounded man 
supported by several attendants, and the surgeons examining 
his wound. They saw also the man who had wounded him in 
the hands of the officers of justice, who were about to lead 
him away to his trial. Then said the surgeons, we have ex- 
amined the wound ; and we find that the wounded man had, 
in his vital parts, a disease which would soon have destroyed 
his life, had it not been opened. But this wound has opened 
the part, and will probably save his life. Then they followed 
the man who had inflicted the wound to the court of justice, 
and he was put upon his defence. He said he had indeed in- 
flicted the wound wi,th the intention of killing the other ; but 
since it appeared from the report of the surgeons that he had 
saved his life, he claimed not only an acquittal from the charge 
laid against him, but the reward promised to such as save the 
life of another. But the court decided that he must be judged 
according to his intentions ; and since these were criminal, he 
must suffer the punishment which the law annexed to his offence. 
Then said the pilgrims, What means this ? 
In. This shows "the folly of those who teach that utility 
constitutes virtue. The man who wounded his fellow, had 
murder in his heart. By the hand of Providence, however, 
his weapon was so directed that he saved the life he intended 
to destroy. He really accomplished good, while he intended 
evil. But the court justly decided, that though he had not 
accomplished the evil he intended, he was still criminal, and 
must be punished accordingly. Judas, also, who betrayed his 
master, and those who condemned and crucified him, really 
accomplished good, while they intended evil. They accom- 
plished the wise and benevolent purpose of our Lord the King, 
thus to provide an atonement for the sins of the world, for 
which we all have occasion to rejoice and give thanks to the 
Kino* and to the Prince Immanuel, who consented thus to die. 
But° these wicked men intended evil, and were justly con, 
demned for it : and some of them, at least, if not all, felt and 
acknowledged it, and condemned themselves. And so it is in 
all cases. While wicked men intend evil by what they do, our 
Lord and King intends and accomplishes good by it all. So that, 
while we blame and condemn them for their wicked design m 
what they do, we have occasion to bless and praise our Lord 
the Kino- for the good which he designs and thus accomplishes, 
4* 



42 



THE PILGRIM'S PROGRESS 



CHAPTER VI. 

Then said the Interpreter, I will show you one thing more. 
So he took them to a prison, and showed them a prisoner who 
had been sentenced to solitary confinement at hard labor for a 
certain time, which was specified in the law, which time had 
now expired. And as the keeper of the prison came to the door, 
the prisoner called to him, and said, My time is out — I have 
suffered all the punishment which the law required — I demand 
my discharge. So the keeper unlocked the door, and set him 
at liberty. 

Then said the pilgrims, What means this ? 

Interpreter. Do you understand the ground on which this 
man was discharged ? Was it on the ground of justice, or on 
the ground of mercy ? 

Thoughtful. I think I understand it. It was on the ground 
that he had suffered all the punishment which the law re- 
quired. He was discharged on the ground of justice : I see 
no mercy in the case. 

In. Did he ask his discharge of the keeper as a favor, or 
thank the keeper for granting it ? 

Th. ~No ; he demanded it as his right ; he gave no thanks. 

In. Could the keeper have retained him any longer, without 
being guilty of injustice ? 

Th. No ; for having suffered all that the law required, if 
the keeper had retained him longer, it would have been the 
same as punishing one who had committed no offence. 

In. The infliction of suffering upon one who has committed 
no offence, would not be a true and proper punishment. It 
w^ould be an act of oppression, however, to have detained the 
prisoner any longer, against his will. But did the keeper say 
any thing about pardon ? 

Th. No ; there was no pardon in the case. 

In. No, there was not. Pardon, or forgiveness, is the re- 
mission of a punishment which the law has denounced. But 
where that punishment is fully inflicted, there is nothing remit- 
ted ; and of course there is no pardon or forgiveness in the 
case. 

Th. What is the application of this ? 

In. It shows the absurdity of what some teach ; that men 
suffer all the punishment their sins deserve, either before or 
after death ; and yet are pardoned, forgiven, or made the sub- 



IN THE NINETEENTH CENTURY. 



43 



jects of mercy. If any suffer the whole of the punishment 
which the law denounces for their sins, they are not saved by 
Christ, they are not subjects of mercy — they have nothing 
forgiven them — they are not treated with grace — they have no 
occasion to ask for their discharge as a favor — they may de- 
mand it as their right — their discharge is an act of justice—- 
they have no thanks to give for it. 

This transaction also shows the absurdity of what some 
teach ; that the sins of men were punished in the person of 
Christ, and yet are forgiven. The same sin cannot be both 
fully punished and freely pardoned or forgiven. Forgiveness 
is the remission of that punishment which might justly be in- 
flicted. But a crime cannot be justly punished twice over. 
Therefore, if the sins of men had been punished in the person 
of Christ, they could not be justly punished again in them ; 
and consequently, they must be discharged on the ground of 
justice. They might be under great obligations to him for suf- 
fering their punishment for them, and to the Father for giving 
his Son to do this ; but they could be under no obligations to 
him for their discharge itself, after this was done. Their dis- 
charge could not be an act of grace — it could not be a par- 
don — it could not with propriety be asked as a favor, but 
challenged as a right — and no thanks need be rendered for 
merely granting what is justly due. 

Th. If the death of Christ was not a punishment of the 
sins of men, how does it have any efficacy in procuring their 
discharge ? 

In. It is an expedient devised by infinite wisdom to answer 
the end of punishment, without the actual infliction of that 
punishment, so that mercy may be exercised in remitting that 
punishment by a true and proper forgiveness. 

Th. How does it answer that end ? 

In. When Christ voluntarily submitted to die on the cross 
for sinners, he thereby magnified the law and made it honora- 
ble ; inasmuch as his death shows the evil of sin, and how 
God feels toward it, in as clear a light, (considering the dig- 
nity of his person,) as the execution of the penalty of the law 
upon the sinner could have shown it. It thus answers the 
end of punishment, and opens a door of mercy to a perishing 
world. 

Then I perceived that the Interpreter bid the pilgrims re- 
member the things they had seen and heard. So he gave 
them refreshments, and lodged them all night ; and in the 
morning, he questioned them in many words, out of the King's 
book, and further instructed them 'in his statutes, that they 
might know their Master's will, and do it, and be found faith- 



THE PILGRIM*S PROGRESS 



ful unto the end. So he dismissed them to go on their way, :• 
after having given them a caution to beware of the arts of j 
three sisters, Hypocrisy, Carnal Policy, and Heresy, with 
whom he told them they would be likely to meet in some part 
of their journey. So they gave him many thanks for his in- 
structions and counsels, and departed. 

Now I perceived that they had not gone far from the Inter- 
preter's house, before they saw a stile over the wall, on the 
right hand, on which was inscribed, " the hypocrite's hope." 
And while they stood looking, behold three men came along 
to that stile, and came over the wall by it into the King's 
highway, of whom Thoughtful and Ardent had some knowl- 
edge in the City of Destruction, and whose names were Feel- ! 
well, Love-self, and No-Law. Then Feel-well came forward 
to shake them by the hand, and said : 

Feel-well. How do you do, neighbors ? You are going on 
pilgrimage, I see. And so am I. I rejoice to meet you. The 
pilgrim's life 'is a happy one. I know it is. I wish the whole 
world would only try it. 

Thoughtf ul. I beiieve that pilgrims have their comforts and 
their sorrows ; and both peculiar to themselves. 

F. W. That they have their comforts, I know. But that is 
too cold a word ; they have their joys. But that pilgrims 
should have any sorrows, I do not understand. If they do, it 
must be because they have so little faith. 

TL I am sensible that if I had more faith in God, more 
true confidence in him, and were more willing to be at his en- 
tire disposal, I should have less trouble of mind. But when I 
have the clearest views of God, I have also the clearest dis- 
covery of my own vileness ; and that fills me with the deepest 
sorrow for my sins. I loathe and abhor myself, and grieve 
that I have dishonored my Lord and King. 

F. W. I perceive that you do not understand me. I mean 
by faith, the belief that my sins are pardoned, and that / shall 
be received at the gate of the Celestial City. I know this, by 
my own feelings. And therefore I am full of joy. 

Th. You seem to be very confident that you shall be re- 
ceived at the Celestial gate. But I am afraid you will be dis- J 
appointed ; for I perceive you did not come in by the door, 
but climbed up some other way. You have come over the I 
stile of the hypocrite's hope ; and I apprehend your end will 
be according to your beginning. 

F. TV. If we are in the way, we are in it ; and it matters not \ 
how we came in. I therefore cordially embrace you as a 
brother pilgrim, though you feel so uncharitable towards me. 
But I doubt not that the way we came is as good, if not bet- 



1 



IN THE NINETEENTH CENTURY. 45 

ter than yours. I am certain it was much more agreeable. 
For, though we heard Evangelist as well as you, we did not 
like his preaching, and we could not bear his directions. And 
if we had heard no other, we should never have been persuaded 
to set out on pilgrimage. But we chose to hear every one that 

, we could. I liked Dr. Smoothman pretty well ; but he had 
not zeal enough. I did not like Dr. Soothing, because he 
would have me wait the King's time, and I was for doing 
something at once. I did not like Mr. Save-all, because he 
would have us all stay in the city till it was burned, and then 

I go by a short way to the Celestial country, in a chariot of fire. 

! I did not like the mode of conveyance. But I disliked Evan- 
gelist more than all the rest ; and I have no doubt that he 
hinders more from going on pilgrimage, than even Mr. Save- 
all himself. But I liked the man they nicknamed Mr. Blind- 
guide, but whose true name he told me, is Guide-to-the-Blind. 
He pleased me exactly. He told me of this way into the way, 
by which we have come. And he furnished us with a con- 
ductor called Repentance, who accompanied us as long as we 
had need of him, even to the house of Mr. Self-Confldence, in 
the village of Peace-in-believing, which we entered by the gate 
of Experience, and where we lodged one night, and saw glo- 
rious things. From that place to this stile, over which we 
have come, the way has been smooth and pleasant. 

Here Ardent sighed deeply, and shook his head. "Then 
Feel-well said to him : 

F. W. What is the matter, brother Ardent ? 
Aral. I remember Mr. Blind-guide, to my sorrow. I dis- 
liked Evangelist's instructions at first, as you did, and went to 
Mr. Blind-guide for directions. He sent me, as he did you, to 
the village of False-peace, where I abode with Mr. Self-confi- 
dence a considerable time, and having returned to our city, I 

I was well nigh lost forever. 

F. W. Aye, true, indeed. You fell away : you turned back, 
Had you only kept on as I have, all had been well. Hold on, 
and hold out, is my maxim ; and that I am determined to do, 
till I reach the Celestial City, and shout hosannas to the King 

: of Glory. 

Love-self. If I only get through at last, I shall be satisfied ; 
though I confess I have not always the same confidence of it 
that brother Feel-well has. I have my doubts occasionally, 
which make me very unhappy while they last. But I feel 
better since I have got over this stile, and find myself safe in 
the King's highway. 

No-law. I have no doubts, and never have had, since we 
got to the village of Peace-in-believing. It was there revealed 



46 



THE PILGRIM'S PROGRESS 



to me in a dream, the night we lodged with Mr. Self-confi- 
dence, that the Prince Immanuel had taken all my sins, and 
given me all his righteousness. If I step occasionally out of 
the way, it never troubles me any, since I know that the 
Prince Immanuel bore the punishment of it all. 

By this time,. I perceived that the company drew near to the 
cross, and had a view of Him who bled thereon. And I 
thought they all appeared to be more or less moved at the 
sight, but expressed their feelings in different ways. Feel- 
well jumped up and down, and clapped his hands, and shouted 
aloud. Love-self sat down and contemplated the sight with a 
cheerful countenance. No-law stood and looked attentively, 
but without much emotion. Ardent wept aloud ; and 
Thoughtful stood apart, looking intently at the cross, with a 
countenance of deep solemnity, while a few tears trickled down 
his cheeks. 

Oh, (said Feel- well,) how can I express my joy at this 
sight ! It fills my soul with ecstasy. I see here the assurance 
of my acceptance at the Celestial gate. There hangs the man 
who died for me. How can I help loving him for his great 
love to me ? Let those hold their peace who cannot feel. I 
want a religion that I can feel. And I thank the King that I 
do feel his love shed abroad in my heart. Glory to the King ! 
Glory to the Prince who died for me ! Glory ! Glory ! 

Now, (said Love-self,) I see my title clear. I see my sins 
removed. He bore them all for me. By his obedience to the 
law in my room, I am justified and aecepted. I will doubt no 
more. 

Here, (said No-law,) I see how unnecessary are good works. 
The finished righteousness of the Prince Immanuel does not 
need any additions of ours. I read that he justifies the un- 
godly ; and I come to be justified as ungodly. I make no pre- 
tences to any righteousness of my own. 

I see here, (said Ardent,) the effect of my sins. They 
pierced the hands and feet of the Prince of Life. They inflict- 
ed those cruel wounds which seem to bleed afresh, as I look 
upon them. In view of this scene, how vile and hateful my 
sins appear ! Oh that my head were waters, and mine eyes 
fountains of tears, that I might weep day and night for my 
base ingratitude. How vile I am! How loathsome I appear 
to myself ! 

Here, (said Thoughtful,) appears the great evil of sin. It 
occasioned the death of the King of Glory. Here I see the 
great love of God to a sinful world, in giving his only begot- 
ten Son to die for them. Here I see the infinite condescension 
of the Prince Immanuel, who, though he was rich, yet for our 



IN THE NINETEENTH CENTURY, 



47 



sakes became poor, that we, through his poverty, might he 
rich. Here I see God's regard for his law, the honor of which 
was maintained at such an expense. From this scene, we may 
draw motives for a holy life ; for how shall we, who are dead 
to sin, by the cross, live any longer therein? 



CHAPTER VII. 

While the pilgrims were thus engaged in their meditations, 
near the cross, and giving vent to their various feelings, I ob- 
served a man come up to them, in the habit which Evangelist 
wore, whose name was Self-conceit, and with a countenance 
which expressed some pity, and much contempt, he began : 

Self-conceit. Unhappy, deluded men ! What do you mean 
by looking at that cross with so much emotion ? You seem 
to be fulfof wild ecstasy, rapture, and enthusiasm. 

Ardent. I cannot but weep, when I look at that cross, and 
think of him who died upon it, to make atonement for sin, by 
the shedding of his blood. 

S. C. I pity your ignorance. You are not acquainted with 
the works of that great and excellent philosopher, the very 
learned and worthy Doctor Priestley, or you would not enter- 
tain the absurd and vulgar idea, that the death of that man 
made any atonement for sin. He says, " Christ being a man, 
who suffered and died in the best of causes, there is nothing 
so very different in the occasion and manner of his death, from 
that of others who suffered and died after him, in the same 
cause of Christianity but that their sufferings and death may 
be considered in the" same light with his." The death of Paul, 
or any other martyr, might as well be considered as making 
atonement for sin. But I want no atonement. My good moral 
life is all my dependence. 

Ard. But does not Paul speak of Christ as him "in whom 
we have redemption, through his blood, the forgiveness of sins, 
according to the riches of his grace ?" 

S. C. Paul indeed savs it ; but the same great philosopher 
has told us that Paul often reasons inconclusively. No doubt 
Paul said what he thought ; but he was in the same mistake 
that you are. 

Th. But this goes to deny the divine authority of the 
Scriptures. 



48 



THE PILGRIM 5 S PROGRESS 



S. C. Yes ; the same excellent and worthy Doctor says to 
one of his correspondents, " Neither I, nor I presume yourself, 
believe implicitly every thing that is advanced by any writer 
in the Old or New Testament. I believe all the writers to 
have been men, and consequently fallible, and liable to mistake. " 
" That the books of Scripture were written by particular di- | 
vine inspiration, is a notion destitute of all proof, and that has j| 
done great injury to the evidence of Christianity." 

Th. If you reject the doctrine of atonement, and deny the 
inspiration of the Scriptures, I see not why you are not a j 
Deist, and consider him who died on the cross, not as the 
Lord from heaven, but a vile impostor. 

S, 0. No; I am not a Deist : I am a Unitarian Christian ; J, 
that is, a liberal, enlightened, and rational Christian. I vene- 
rate him who died on the cross, as a good man, but as nothing 
more than a man, who had no existence till he was born of 
Mary. The difference between us and Deists, however, is not 
great. The same worthy and learned philosopher, in speaking 
of a man who had been thought a Deist, says : " He is gener- 
ally considered as an unbeliever. If so, however, he cannot 
be far from us, and I hope in the way to be not only almost, 
but altogether what we are." And my very worthy friend, j 
the enlightened and liberal Mr. Cogan, says, " The sincere and 
conscientious Deist cannot be far from the kingdom of heaven ;" 
in which sentiment I cordially concur. 

Th. But if Christ was a good man, he would tell the truth ; I 
and he speaks of himself as having come down from heaven, . I 
and says, (John 6 : 62,) "What and if ye shall see the Son of 
Man ascend up where he was before?" 

S. 0. I know not what to do with this passage, but to deny 
that Christ ever uttered it. My great master, the aforesaid 
acute and learned philosopher, did not know what to do with 
it. He confesses, that, " though not satisfied with any inter- 
pretation of this extraordinary passage, yet rather than believe \ 
our Saviour to have existed in any other state before the crea- 
tion of the world, or to have left some state of great dignity 
and happiness when he came hither, he would have recourse 
to the old and exploded Socinian idea, of Christ's actual ascent 
into heaven, or of his imagining that he had been carried up 
thither in a vision ; which, like that of St. Paul, he had not 
been able to distinguish from a reality ; nay, he would not 
build an article of faith of such magnitude on the correctness 
of John's recollections and representation of our Lord's lan- 
guage ; and so strange and incredible does the hypothesis of a 
pre-existent state appear, that sooner than admit it, he would 
suppose the whole verse to be an interpolation, or that the 



IN THE NINETEENTH CENTURY. 



49 



old Apostle dictated one thing, and his amanuensis wrote 
another." 

Ard. I cannot bear to hear my Lord and Saviour thus de- 
graded. You suppose him, who knew all things, not to be 
able to tell whether he was in heaven or upon earth. 

S. C. He might be a very good man, and yet be ignorant 
of many things. That truly great and good man, the very 
learned and worthy Mr. Belsham, says, "The Unitarian doc- 
trine is, that Jesus of Nazareth was a man, constituted in all 
respects like other men, subject to the same infirmities, the 
same ignorance, prejudices, and frailties." And to give one 
instance, I would observe, that he no doubt really thought, 
that many in his day were possessed with devils; but my 
great master, Doctor Priestley, has shown that this was a vulgar 
error of the Jews, and that there are no such beings as devils, 
those people being only deranged in their intellects. 

Tk Did Mr. Belsham think, then, that Christ was a sinner ? 
If he was "a man in all respects like other men," that seems 
to be a necessary conclusion. 

S. C. We are not fond of using such harsh language ; we 
prefer softer terms. We call many things infirmities and frail- 
ties, which others call sins. W e do not like to be so impolite 
as to call any man a sinner, unless he is grossly vicious. We 
entertain a very favorable opinion of the goodness of human 
nature. And Mr. Belsham thinks, that "with few, if any ex- 
ceptions, there is a very great preponderance of good in every 
individual." 

Ard. I know too much of my own heart to believe that. I 
know that in my natural state, " Every imagination of the 
thoughts of my heart was only evil continually." And hence 
I feel the need of " the washing of regeneration," and of clean- 
sing by the blood of Christ. And whatever you may say, I 
am resolved to follow the example of the Scripture saints in 
praising and adoring my Lord and Saviour. " Unto him that 
loved us, and washed us from our sins in his own blood, and 
hath made us kings and priests unto God, and his Father : 
To him be glory and dominion, forever and ever. Amen." 

S. C. I must conclude of you, as the very worthy, enlight- 
ened, and liberal Mr. Lindsey does of those like you : " There 
is no reasoning with such persons : they are to be pitied, and 
considered as being under a delusion of mind." The great 
and excellent Mr. Belsham says, " Jesus is indeed now alive. 
But as we are totally ignorant of the place where he resides, 
and of the occupations in which he is engaged, there can be 
no proper foundation for religious addresses to him, nor of grat 



50 THE PILGRIM'S PROGRESS 

itude for favors now received, nor yet of confidence in his future 
interposition m our behalf." 

So the man left them, and went on in the road of the pil- 
grims ; and they soon after walked on also, discoursing to- 
gether. 

Th. That Self-conceit must be ignorant of his own heart, to 
think he can depend upon his good moral life, and has no need 
of any atonement for his sins. I could never think of accept- 
ing Paul or Moses as my Saviour. ^ 

Ard, I feel that I need an Almighty Saviour ; and tnat it 
would be only insulting my misery to bid me trust in a crea- 
ture. Those" who have any proper sense of the sinfulness of 
their hearts, cannot be ledVway by this man. 

F. W. I am not disposed to embrace his sentiments respect- 
ing the atonement ; for I know that Jesus died for my sins, 
and that I have received pardon through his blood. 

Love-self. I can never admit that Christ is a mere creature ; 
for if he had been, his obedience could never be set down to 
my account. He must have been required to obey for him- 

No-law. And if he had been a man " in all respects like 
other men," his death must have been a punishment for his 
own sins ; and so my sins could not have been all punished -in 
him, which is my only hope. 

Th. I do not"see how the obedience of Christ to the moral 
law can ever be set down to our account. If he had failed of 
being perfectly conformed to that law, on his own account, it 
woufd have been a sin in him. He was tried by the tempter 
in the wilderness ; and if he had complied with his tempta- 
tions he would have been a transgressor, and utterly unfit to 
make atonement for the sins of the world. His obedience to 
the moral law was perfect, but no more than perfect. It was 
necessary to qualify him to make atonement, but did not con- 
stitute any part of" the atonement itself ; for it is written, " It 
is the blood that maketh an atonement for the soul." 

N. L. Is it not written also, that " by the obedience of 
one shall many be made righteous ?" • . . 

Th. Yes. But that is not what is commonly called his 
active obedience; that is, his conformity to the moral law : 
but it was what is called his passive obedience— his obedience 
to the command of the Father in laying down his life. He 
says, " No man taketh it from me, but I lay it down of mysell ; 
I have power to lay it down, and I have power to take it again. 
This commandment have I received of my Father. It is by 
his obedience to this commandment, that is, it is by means ot 
his laying down his life, and pouring out his precious blood 



* 



IN THE NINETEENTH CENTURY. 



51 



on the cross, that many are pardoned, or justified from their 
sins. But his active obedience, or conformity to the moral 
law, was necessary for himself, to qualify him to make atone- 
ment by his blood, as a lamb without blemish and without spot. 

JST. L. I cannot agree with you. You seem to talk like a 
legalist. You would divide the work of your salvation with 
Christ. And while he bore the punishment of your sins, you 
would obey for yourself. You seem to be opposed to salva- 
tion by grace. 

Th. I am not conscious of feeling any opposition to salva- 
tion by grace alone. I believe that the salvation of a sinner is 
all of grace, from beginning to end. If it is not, I am sure 
there can be no hope for me. But you will perhaps be more 
confirmed in your opinion, when I add, that I do not consider 
the sufferings of Christ as a true and proper punishment for 
the sins of men. 

F. W. Why, brother, how you talk ! You are more of an 
Arminian than I am. Brother No-law calls me a legalist, be- 
cause I am for works. But I believe that Christ bore the pun- 
ishment of my sins. Oh, I know he did ; and I bless him 
for it. 

Th. I think that the punishment which the law threatened 
to sin is eternal death. And Christ did not suffer eternal 
death : he arose again on the third day. 

L. S. How then can a sinner be exempted from the pun- 
ishment of his sins ? If they are not fully punished in his 
surety, they must be fully punished in himself. 

Th. They must be fully punished in himself, or they must 
be freely forgiven for Christ's sake. If they are punished, 
either in himself or in another, (if that were possible,) there is 
no room for forgiveness. When a punishment has been fully 
inflicted, no more is due. But where no punishment is due, 
there is none to be remitted. The way of salvation by him 
who died on the cross, is a way of forgiveness. It is written, 
" Through this man is preached unto you the forgiveness of 
sins." This forgiveness is granted freely to all that are will- 
ing to accept it as a free gift to the ill-deserving. Thus, I 
think, justification is an act of grace : as well as every other 
step in the sinner's salvation. 

F. W. Grace ! Yes : salvation is all of grace. But it is free 
grace ; that is, free for all, nothing more being done for one 
than there is for another. 

Th. It is free grace, indeed. But it is free, because be- 
stowed freely upon the ill-deserving. Pardon is indeed offered 
freely to all ; but all reject it, and if nothing more was done 
for them, none would ever accept it. 



52 



THE PILGRIM'S PROGRESS 



F. W. Oh yes. Nothing more was done for me than there 
is for every other man : but I worked for it, and got it. 

N. L. You are both too legal. You hold to works. I 
am for grace, without works. 

By this time, I perceived that they had arrived at the place 
where Christian saw Simple, Sloth, and Presumption asleep by 
the road-side, and who had been hanged for their crimes, when 
Christiana and her company passed by. And here they found, 
on the left side of the road, a considerable village, named Care- 
less, inhabited by the posterity of those men, who walked in 
the steps of their fathers. And as they passed along, a man 
came out to meet them whose name was Puff, and invited them 
to turn aside and rest themselves a little. And then, said he, 
you may have an opportunity to hear a sermon from our min- 
ister, the most popular preacher in all these parts, Mr. Self- 
conceit, a very worthy and excellent man, I assure you, and 
the most agreeable preacher I ever heard. 

Ard. I have some knowledge of him already, and I do not 
wish to hear him. 

Puff. You never heard him preach, I suppose ; for if you 
had, you must admire him, and wish to hear him again. 

Ard. No, I never heard him preach ; but I heard him con- 
verse in such a manner as I vrish never to hear another. 

Puff. You must have provoked him to engage in contro- 
versy, I conclude. But he never introduces any controversy 
into his preaching. He dwells exclusively on " those great 
truths and precepts, about which there is little contention." 
He never introduces any of those unintelligible doctrines about 
which Christians have so often disputed. He thinks it would 
*' perplex, and needlessly perplex, a common congregation, 
consisting of persons of all ages, capacities, degrees of im- 
provement, and conditions in society." All the inhabitants of 
our village " will testify how little he has sought to influence 
them on the topics of dispute among Christians, how little he 
has labored to make them partisans, how constantly he has 
besought them to look with candor on other denominations, 
and to delight in all the marks which others exhibit of piety 
and goodness." He " professes to accord with that Apostle 
who has taught us that charity is greater than faith and hope ; 
more excellent than the tongue of angels, and the understand- 
ing of all mysteries." And as a proof of his excellence as a 
minister, I could mention " the singular prosperity he has en- 
joyed. Perhaps in no part of the world is the condition of 
ministers more favored than his. Whilst he receives nothing 
of a superstitious homage, or a blind submission, he finds him- 
self respected by all classes of society, and, I may say, distin- 



IN THE NINETEENTH CENTURY. 



53 



guished by the eminent, the enlightened, and the good." "In 
our society there are no divisions, no jealousies, no parties to 
disturb us." He often appeals to us, from those who wish to 
slander him : saying, " Brethren, you know me, for I live 
among you ; I visit you in your families ; I speak to you from 
the pulpit ; I repair to you in your sorrows ; and I sit, too, at 
the table of your festivity." And we all agree that we have 
no fault to find with him, for he is exactly one of us in all 
respects. 

F W. I did not, indeed, like all his conversation, when we 
saw him ; but I think I should like his preaching, if it answers 
your description. I feel inclined to stop and hear him. 

L. S. And so do I. But your church, I see, is some dis- 
tance out of our way. I should like to hear him, for once, 
extremely. But the day is far spent, and I should like to 
reach the house Beautiful to-night ; for I hear that there is 
good entertainment for pilgrims there. And I am afraid we 
shall not get there if we stop. I do not like to go so far out 
of our way. 

Puff. That need be no objection. You will find good 
entertainment in our village, at the house of Mr. Smooth, or 
at the house of Mr. Indifference. They are the deacons of our 
church, and entertain pilgrims at free cost. 

A 7 ". L. I shall certainly stop. I do not mind going a little 
out of the way, or staying all night. I would not miss the op- 
portunity of hearing such a popular preacher, if I had to stay 
even longer. 

Th. I cannot consent to stop, nor to turn aside out of our 
way. And besides, I have no desire to hear such preaching 
as has been described. And from the conversation we had 
with Mr. Self-conceit at the cross, it is plain, that he is an ad- 
vocate of error, whom we are forbidden to hear. 

F. W. You are too uncharitable, brother. I did not like 
all he said to us ; but I will not condemn any man, because he 
differs from me in some things. We cannot all think alike, any 
more than we can all look alike. 

N. L. Brother Feel-well has spoken my mind exactly. For 
though I differ from him in many things, yet we have come all 
the way together, without any unpleasant feelings between us. 

F. W. Yes ; though I differ from you all, in some things 
of minor importance, yet I have perfect charity for you all. 
And I can bear testimony that brother Love-self, and brother 
ISTo-law, and I, have come all the way from home, with the 
greatest harmony of feeling. Pilgrims may feel alike, if they 
cannot think alike ; and there ought to be union anions them all. 
L. S. Yes ; that is right. I am for union too. And 
5* 



64 



THE PILGRIM'S PROGRESS 



though I do not enjoy myself quite so well as brother Feel- j 
well, and have more trouble than brother No-law ; yet I be- 
lieve we feel very much alike in the main, and agree in the es- 
sentials of our experience. 

Puff. I am sure, then, you will be pleased to hear our min- 
ister. He preaches universal charity, and teaches unbounded 
liberality towards all denominations. 

Th. I beg leave to read a sentence or two from my book, 
which appears to me to decide the question of duty. It is 
written, " Take heed what ye hear. — Cease, my son, to hear 
the instruction which causeth to err from the words of knowl- 
edge. — I beseech you, brethren, mark them which cause di- 
visions and offences, contrary to the doctrine which ye have 
learned ; and avoid them. — If there come any unto you, and 
bring not this doctrine, receive him not into your house, neither 
bid him God speed ; for he that biddeth him God speed is 
partaker of his evil deeds." From what this man said to us, 
at the cross, it is plain, that he does not bring the doctrine of 
Christ, but preaches another Gospel than that which is con- 
tained in the King's statute book. 

Ard. I am satisfied that we ought not to hear this man. 
And I have no inclination, for he would rob me of my Saviour, 
and destroy the foundation of my hope. 

F. W. You must do as you think best. I do not understand 
those passages of your book as you do. I depend more upon 
my own feelings, than upon the interpretation of such dark 
and difficult passages. My feelings are in favor of hearing him 
this time ; and I know by them that it is right for me to 
do so. 

So Feel-well, Love-self, and No-law, turned aside with Mr. 
Puff, and Thoughtful and Ardent went on their way. Then 
said Ardent to his companion : 

Ard. I thought it evidently wrong to hear this man, because 
he denied the divinity of our Lord, and rejected the authority 
of the King's statute book. But I had not thought of its be- 
ing wrong to hear others whose errors are less flagrant. The 
passages you read, however, seem to go further than I had 
supposed, and prohibit hearing those who propagate any error. 

Th. Every error must be hurtful in a degree : and one er- 
ror naturally leads to another. It is no doubt wrong to hear 
those who propagate any error which is subversive of the Gos- 
pel ; any fundamental error. And there must be some dan- 
ger in hearing any error whatever. 

Ard. How shall we know where to draw the line ? For I 
suppose that many preach error mixed with truth, some more 
and some less. 



IN THE NINETEENTH CENTURY. 



55 



Th. I am not prepared to answer that question. I should 
like to be better informed on that point. But so much I think 
is plain, that any error which represents the Gospel system to 
be essentially different from what it is in doctrines, experience, 
or duties, must be a radical and fundamental error. And that 
those who propagate any such error ought not to receive any 
countenance or encouragement. And I think it plain, from the 
passages I read, that if we do give countenance and encourage- 
ment to such, we become partakers of their evil deeds. 

Ard. I think I can see a reason why those who are not es- 
tablished in the faith would be likely to receive injury from 
hearing error, but I do not see why those who are well estab- 
lished, might not hear it sometimes with advantage to them- 
selves. It is well to know what can be said on both sides of a 
controverted point. 

Th. There are other ways for us to promote our own im- 
provement, without taking any methods which the King has 
forbidden. But if it were not dangerous listening to deceivers, 
the King's book would not have given so many cautions on 
that point. We may have too high an opinion of our own 
knowledge and stability, and be led out of the way, before we 
are aware of the danger. But if you and I were in no danger 
ourselves, we might, by our example, do great injury to oth- 
ers. If the young, the weak, and the ignorant, were to see 
those whom they esteem wiser and better than themselves, 
going to hear an advocate of error, they would be likely to 
think they might do so too. And thus, if we should receive 
no injury to ourselves, we might be the occasion of ruining 
others. I think it safest, therefore, to obey the precepts 
given, and shun every appearance of evil, and every occasion 
of evil to ourselves or others. And I think it a good rule that 
where any action is of doubtful propriety, we should abstain 
from it. I3e that is disposed to approach frequently to the ex- 
treme limits, between right and wrong, will be in danger of 
overstepping those limits, especially where those limits are not 
clearly defined. And he that allows himself to go as far to- 
wards the wrong as he can with safety, gives us occasion to 
suspect that he would like to go further if he dared ; and to 
fear that he will, at some time, acquire the courage to do so 



56 



CHAPTER VIII. 

Then I saw in my dream, that the pilgrims, Thoughtful and 
Ardent, ascended the hill Difficulty ; and after refreshing 
themselves a few moments at the arbor where the pilgrim 
Christian had formerly rested, they proceeded towards the top 
of the hill, intending to lodge that night at the house Beauti- 
ful, that they might enjoy the conversation of the venerable 
matrons., Piety, Prudence, and Charity, who dwell there. 

But the hill was so steep, and the path so difficult, that they 
were now greatly fatigued, and longing for a place of rest, 
when they espied before them a large mansion, at a little dis- 
tance from the way, on the left hand, built with great magnifi- 
cence, on which they perceived, as they drew nearer, inscribed 
in large letters, The house Beautiful, for the entertainment of 
Pilgrims. So they approached, and a man came out to meet 
them, with the name Watchful inscribed on his forehead, and 
invited them to enter. Upon which Thoughtful asked : 

Is this the same house Beautiful, at which the pilgrim Chris- 
tian was entertained ? 

No, said the man. That house had become antiquated, and 
very much gone to decay ; and my mistresses have caused this 
new one to be built, as you see, in the modern style. 

We saw no lions by the way-side, said Thoughtful. 

No, said the man. My mistresses discovered that they 
frightened many pilgrims of very hopeful dispositions, and de- 
terred them from coming to our house ; and being desirous to 
entertain as many as possible, they caused the lions to be re- 
moved. 

But I understood, said Thoughtful, that " they were placed 
there for the trial of faith where it is, and for the discovery of 
those that have none ;" and that they never hurt any who 
kept in the middle of the path. 

At this the porter smiled, and said, I perceive that you are 
not yet acquainted with the numerous improvements of modern 
times. But come in. My mistresses are anxious to receive all 
that are willing to come. 

o m m m 

Then said Ardent to his companion, Let us accept the invi- 
tation which is so kindly offered us. I see no reason why we 
should hesitate. If this is not the same house at which Chris- 
tian lodged, I doubt not we shall find entertainment equally 
good. 



IN THE NINETEENTH CENTURY. 



57 



So saying, lie took his companion by the arm, and they en- 
tered the porch. 

But here Thoughtful made a pause, and began to tell of 
what parentage they came, and how they had entered the way 
at the Wicket-gate, and had been at the Interpreter's house, 
and understood and approved the statutes of the Lord of the 
w ay ; and such things as he knew pilgrims had been formerly 
inquired of, when they were received at the house Beautiful ; 
upon which the porter said : 

Such inquiries are no longer deemed of any importance. It 
is sufficient in order to be received here, that you are desirous 
of going to the Celestial City. It is immaterial to us, whether 
you came through the Wicket-gate, or climbed up some other 
way. We deem it of no consequence whether you understand 
or approve of the laws and rules which were formerly so 
highly valued. The instructions of the Interpreter are of little 
use in this enlightened age. If you call yourselves pilgrims, 
and profess to love the Lord of the way, we take it for granted 
that you are sincere, without inquiring what views you enter- 
tain respecting him. " The affections of the heart are all that 
my mistresses regard." If these are sufficiently ardent, they 
never inquire of what nature they are, or from what principles 
they proceed. Such inquiries would only serve to perplex and 
embarrass our guests, and rather do harm than good. 

And now I perceived that the mistresses of the mansion 
themselves, who were always watching for the approach of 
pilgrims, came forward to receive their guests, and having 
shaken them cordially by the hand, welcomed them to their 
abode. And they also, like the porter, had each her name, 
Piety, Prudence, and Charity, inscribed in capital letters upon 
her forehead. 

They were all clothed in long robes, but that of each had 
something peculiar. She that was called Piety, had her gar- 
ment bordered with a wide fringe curiously wrought, and cov- 
ered in many places with broad pieces of parchment, on which 
were written various texts of Scripture. She that was called 
Prudence, wore a robe which was perpetually changing its 
color to that of the objects nearest to it ; and she that was 
called Charity changed hers, as soon as the Pilgrims came in, 
to one of the same color which they wore. 

Thoughtful had some suspicions, from the discourse of the 
porter, that this was not the right house ; and he wondered 
that the inhabitants should think it necessary to wear then- 
names on their foreheads, in order to let their guests know who 
they were. But Ardent was so pleased with the idea of those 
great improvements of modern times of which the porter had 



58 



THE PILGRIM'S PROGRESS 



dropped a bint, and so desirous of knowing more about them, 
that he took but little notice of other things, and entered very 
cheerfully. 

So the ladies conducted the pilgrims into the house, with 
many expressions of great affection for them, and great joy at 
seeing them ; and after they were seated in a spacious room, 
she that w T as called Piety, having taken the uppermost seat, 
began as follows : 

Lady. We are greatly rejoiced to see you, and receive you 
to our dwelling. We have built this stately mansion at our 
own expense, that all men may see how much we love the 
Lord of the way, and all who set out on pilgrimage. And 
next to that pleasure which we continually derive from com- 
munion with the Lord of the way, and the assurance of his 
love to us, is the delight we experience in the society of pil- 
grims, and in pious conversation with them. 

Ardent. We are indeed highly favored in being received into 
such good company ; and we shall doubtless enjoy a sweet 
season together. 

La. If your hearts flow out in love towards us, as ours 
do towards you, no doubt the meeting will be delightful. 
Only let us avoid all metaphysical and unprofitable subjects, 
and converse upon those which will increase our good feelings ; 
and let all our remarks be addressed to the heart, and not to 
the head. We are extremely anxious to cultivate our pious 
feelings. We carefully avoid all addresses to the understand- 
ing, as likely to cool the ardor of our devotion. We do not 
wish to think, — we wish to feel. But why have you not 
brought all your friends and acquaintances with you ? We 
greatly desire to see the whole world going on pilgrimage. 

Th. And so do we. But we know that the carnal mind is 
enmity against the Lord of the way ; and though we tried to 
persuade our friends to come with us, they would not hear. 

La. Rather sav> they have not sufficient regard to their own 
happiness, and they misunderstand the character of the Lord 
of the way. For we do not think so ill of any as to suppose 
they would hate him if they knew that he is all love. Oh, he 
is good ; for he has done me good all the days of my life, and 
given me assurance of his favor forever. Who would not love 
him, if they knew how desirous he is to make them happy ? I 
think the reason more do not come, is because those who are 
sent to invite them do not take the right method. They do 
not represent the character of the King in a light sufficiently 
amiable to win men to love him. Instead of saying so much 
about the wrath of the King against his rebellious subjects, as 
some of his ambassadors do, they ought to dwell on his great 



IN THE NINETEENTH CENTURY. 



59 



mercy and kindness. Instead of representing him as a sove- 
reign in the bestowment of his favors, they ought to represent 
him as treating all alike, doing no more for one than he does 
for another. And instead of calling on them to submit them- 
selves to the sovereign disposal of their King, they ought to 
tell them he only requires them to be willing to be made hap- 
py. If they would take this method, I have no doubt many 
more would be persuaded to make their future, instead of their 
present interest, their great object, and immediately to set out 
on pilgrimage. And many of the King's ambassadors are 
adopting thfs method of late, with great success. 

Thoughtful was about to reply, when she that was called 
Prudence interrupted him, saying : 

I have no patience with those servants of the Prince, of 
whom my sister has been speaking. Their business is to per- 
suade men to go on pilgrimage : and they proceed as if their 
object was to prevent it. Men might be easily persuaded, if it 
was not for the great imprudence of those who are sent forth 
for that purpose. It is a good maxim, that men cannot be 
driven to the Celestial City, but they can be allured. These 
imprudent men take the direct way to disgust their hearers, 
and stop their ears. If men are to be persuaded, they must 
first be pleased. But what can be more displeasing to rebels 
against their King, than to represent the King as altogether m 
the right, and them as altogether in the wrong ? W hat can 
be more provoking, than to tell them they are altogether rebel- 
lious, and have no regard at all for their lawful Prince, even 
in their cries for mercy, when under fearful apprehensions of 
his wrath? What can be better adapted to fill them with in- 
dignation, than to tell them that they are condemned already, 
and the wrath of the King abideth on them ; and that it de- 
pends upon his sovereign pleasure, whether any of them shall 
be pardoned or not ? And what can be a greater outrage 
upon their feelings, than to tell them that he has already de- 
termined to show favor to some, not according to their works, 
but according to his own purpose and grace ; and that he has 
also determined to treat others according to their deserts, and 
make them the monuments of his just vengeance forever? 
For my part, I wonder that any will be guilty of such gross 
imprudence; and I am astonished that men who advocate 
such gloomy, discouraging, and perplexing doctrines, are not 
forsaken and despised by all. 

Th. But, is it not the duty of the King's ambassadors to 
deliver their message faithfully, and declare the whole counsel 
of their Prince ? 

La. In my opinion he is the most faithful ambassador of tire 



60 



THE PILGRIM 5 S PROGRESS 



King, who persuades the greatest number to set out on pil- 
grimage. I think he is to be most commended, who induces 
the most to listen to his message. I judge of the character of 
every ambassador by his success. 

Th. But this rule will condemn the Prince Immanuel him- 
self, who when he in person visited his rebellious subjects, had 
very little success in persuading them to return to their alle- 
giance ; and it will also condemn the conduct of those of his 
ambassadors who received their instructions from his own lips, 
and were eye-witnesses of his conduct. 

La. No matter for that ; times are altered — and great im- 
provements have been made since those days. And besides ? 
the most successful ambassador the Prince ever employed, has 
expressly told us that he became all things to all men in order 
to win them. 

Th. And yet this same ambassador used to teach all those 
things which you condemn as so imprudent and hurtful. 

La. He did, indeed, sometimes ; but it usually exposed him 
to reproach and persecution. I think there is no need that 
the ambassadors of the King should expose themselves to the 
contempt and hatred of men, by following his example in these 
things. They ought to be more prudent than to dwell on 
these doubtful and disputable points, and disagreeable sub- 
jects. They ought to take pains to conciliate their hearers 
and gain their attention. They must make themselves popu- 
lar if they wish to be useful ; and to do this, they must accom- 
modate themselves to the taste and opinions of their hearers, 
and not do violence to their prejudices. And I rejoice that 
many of them are adopting my sentiments, and practising ac- 
cording to my precepts. 

Ardent had all along listened to the conversation with an 
earnest desire to be more particularly informed of the great 
improvements which have been made since the days of the 
Prince Immanuel and those immediately instructed by him, 
and gladly embraced the opportunity, which the renewed 
mention of them afforded, of asking some further explanation. 
Then she that was called Charity undertook to answer him. 

La. It is with great pleasure that I hear you making such 
inquiries ; for I consider it as evidence that you have a mind 
truly liberal. Some pilgrims are so bigoted that they will 
hear nothing about improvements being made in the statute 
book of the King. They are for retaining every thing just as 
it was written by the King's scribes. But I rejoice that the 
number of such narrow-souled bigots is small, and that liber- 
ality of sentiment is daily increasing. 

Th. I am surprised to hear Charity speak thus. I had 



IN THE NINETEENTH CENTURY* 



61 



been taught to believe that Charity rejoiced not in iniquity, 
but rejoiced in the truth; and that the King's statute book 
was the only infallible rule of truth and duty. But if I under- 
stand what you say, you rejoice that so many are disposed to 
disregard the authority of that book, and follow their own 
inclinations. 

La. I see that you are still under the influence of old preju- 
dices ; and I would very gladly remove them. A great part 
of that book is very dark and difficult to be understood, and 
needs a great deal of explanation ; and men may innocently 
understand it in very different ways. It is my chief business 
to reconcile those of different opinions, and to show that one is 
as likely to be right as another. It is my opinion that the 
King has never required men to think alike on religious sub- 
jects, and that the various opinions entertained by those who 
go on pilgrimage are all equally agreeable to him, as they are 
all equally agreeable to me ; unless, indeed, I except the opin- 
ions of those slaves of bigotry I mentioned, for these I abhor. 

Th. I had supposed it was the nature of Charity to wish 
well to all men, and seek to promote their best good by bring- 
ing them to love and obey the statutes of the King ; and that 
a right knowledge of these was necessary in order to love and 
obey them. 

La. Here, again, you discover the force of old prejudices. 
That, indeed, was the opinion formerly held ; but it is entirely 
a mistake. It is the nature of Charity to think favorably of 
all men, and indulge them all in following their own opinions, 
provided they will indulge us in following ours. I condemn 
nothing but bigotry ; and that is rapidly declining, through the 
influence which I have already gained, and am continually 
gaining. And I hope soon to see it forever destroyed, and 
all men united in one vast brotherhood, upon the basis of uni- 
versal toleration. Then shall we see those happy days so long 
predicted and so ardently desired. 

Th. I had been led to expect those days would be intro- 
duced in a different manner : and that it would be, by the 
ambassadors' seeing eye to eye, and lifting up their voice to- 
gether — by the universal belief and love of what is contained 
in the statute book of the King. 

La. No ; it is only through my influence that those days can 
ever come. And those who are endeavoring to bring all men 
to think alike, are using the direct means of retarding their 
approach. But the influence of such men is declining. The 
greatest part of pilgrims have submitted to my directions, and 
but few are left who are so abominably selfish as to wish all to 
think as they do. Many of the King's ambassadors are con- 



62 



THE PILGRIM^S PROGRESS 



curring in my liberal opinions, and giving currency to my fa- 
vorite maxims. It is also through my influence, that many of 
the old customs which were observed in receiving pilgrims at 
the house Beautiful, have been abolished. It was ever thought 
necessary to make a particular and exact inquiry of pilgrims, 
to know whether they had entered the way at the Wicket-gate ; 
but it is entirely a matter of indifference to us, whether they 
came in by that gate or entered by some other. We seldom 
make any inquiries of that kind, unless in compliance with the 
prejudices of some who happen to be with us ; and then, we 
take care that those inquiries shall not be so particular as to 
embarrass any applicant for admission. It was once thought- 
necessary to examine pilgrims, to know whether they had been 
at the house of the Interpreter, and had there obtained an ac- 
curate knowledge of the King's statutes, and did indeed cor- 
dially approve of them all ; but this custom was in direct op- 
position to my most favorite maxim, which is, that it is no 
matter what pilgrims believe. And we, on the whole, rather 
prefer such as have not been at the house of the Interpreter, 
to be prejudiced by his instructions, which are so contrary to 
ours. It was once thought necessary to take particular care 
to ascertain the sincerity of pilgrims, and to know whether 
they understood the character of the Lord of the way, and did 
cordially approve of it, and prefer the honor of his name to 
every thing else ; but we greatly dislike all such scrutiny. It 
is enough for us that they profess to be ardently desirous of 
reaching the Celestial City ; and we never embarrass our guests 
by inquiring why they wish to go there. And if they say 
they love the Lord of the way, we never ask why they love 
him, or what views they have of his character. 

By this time I perceived that supper was ready, and the la- 
dies said to the pilgrims, " Come with us and partake of the 
feast of love." So they seated them at the table, which was 
covered with viands that seemed to promise a rich entertain- 
ment to the pilgrims. But though the ladies helped them 
liberallv from the various dishes, and bestowed high encomiums 
upon each kind of food, I perceived the pilgrims partook spar- 
ingly, and found very little that was agreeable or nourishing. 
After supper, some one of the company proposed to sing a 
hymn, and she that was called Charity selected the following, 
as with her a favorite and most excellent hymn. 

" Father of all ! in every age, 
In every clime ador'd, 
By saint, by savage, and by sage, 
Jehovah, Jove, or Lord. 



IN THE NINETEENTH CENTURY. 



63 



" Thou great first cause, least understood ; 
Who all my sense confined 
To know but this, that thou art good, 
And that myself am blind. 

" What prudence dictates to be done, 
Or warns me not to do ; 
This, teach me more than hell to shun, 
That, more than heaven pursue. 

" What blessings thy free bounty gives, 
Let me not cast away ; 
For G-od is paid, when man receives,— 
T ; enjoy, is to obey.' 5 

This hymn was sung by the three sisters with much anima- 
tion ; I perceived that the pilgrims did not join in it, not know- 
ing the tune, and, as I conjectured, not entirely pleased with 
the sentiments. 

The pilgrims were then conducted to a chamber, over the 
door of which was inscribed " The chamber of Peace.'" 

So when they were alone, Thoughtful asked his companion 
what he thought now, of the place where they were. 

Ard. I am entirely disappointed, and grieved. These can- 
not be the same persons who entertained the pilgrim Christian. 
0, my brother, forgive me for urging you to come in. 

Th. I too am to blame, for I consented to enter while I 
was not satisfied that this was the right house. And I am 
now convinced that these are the three sisters against whose 
arts we were cautioned at the house of the Interpreter. Their 
names are Hypocrisy, Carnal-Policy, and Heresy. But let us 
seek counsel where it is to be found. 

So saying, he plucked his book out of his bosom, and read 
therein, as follows : — " Beware of false prophets, which come 
to you in sheeps' clothing, but inwardly ' they are ravening 
wolves.— Take heed that ye be not deceived. — Woe to the 
women that sew pillows to all arm-holes, and make kerchiefs, 
upon the head of every statue, to hunt souls ! — Beloved, be- 
lieve not every spirit, but try the spirits whether they are of 
God, because many false prophets are gone out into the world. 
— Ye therefore, beloved, seeing ye know these things before, 
beware, lest ye also, being led away with the error of the 
wicked, fall from your own steadfastness.— Wherefore, come 
out from amongst them, and be ye separate, saith the Lord, and 
touch not the unclean thing ; and I will receive you, and will 
be a father unto you, and ye shall be my sons and daughters* 
saith the Lord Almighty." 



(34 the pilgrim's progress 



CHAPTER IX. 

So I saw In my dream, that having no disposition to sleep, 
they spent the night in reading their book, and conversing to- 
gether, and in crying to their Lord and King to forgive them 
for having listened to these deceivers, and turned aside out of 
the path, and in beseeching him to grant them deliverance. 
And as soon as it was light, they left their chamber, descended 
to the hall, and rushed out of the house, giving no heed to the 
porter, who called after them to tarry till his mistresses arose. 

Now when they had gained the highway, they kneeled down, 
and gave thanks to the King for their deliverance, and then 
went forward with a quick pace. And soon they came in 
sight of a venerable edifice, directly by the road-side on the 
right hand, on the summit of the hill. On drawing nearer, 
they saw the lions ; but remembering that those who kept in 
the middle of the path were out of their reach, they passed 
them without much fear, and, coming up to the gate, they in- 
quired of Watchful, the porter, whether this was the house 
Beautiful, at which the pilgrim Christian had been entertained. 

Watchful It is the same. It is built of living stones ; and, 
though it has now stood many ages, it is not the least decayed, 
being built upon the foundation of the apostles and prophets, 
Jesus Christ himself being the chief corner stone. And it will 
stand till the dissolution of the world, when the materials of 
which it is built will be transported to the Celestial City, and 
form a part of that house not made with hands, eternal in the 
heavens. 

Pilgrims. May we be received into this house ? 

Wa. If you can furnish satisfactory evidence that you are 
the true friends of the Lord of this house, you may be re- 
ceived into it, and enjoy its privileges. It was built for the 
accommodation of pilgrims ; but as many, in these days, put on 
the pilgrim's dress, and walk for a time in the pilgrim's path, 
who do not prove true at last, we feel it our duty to examine 
all applicants for admission as closely as we can, according to 
the rules which were established by him who built the house. 

So he inquired who they were, and whence they came, and 
whether they came into the way at the Wicket-gate, and had 
been at the house of the Interpreter, and they told him. Then 
he rung the bell, and the damsel Discretion came out, and hav- 
ing made similar inquiries, and received the answers of the pil- 



IN THE NINETEENTH CENTURY. 



65 



grinis, she called out the mistresses of the mansion themselves, 
Piety, Prudence, and Charity, who discoursed with them in 
many words, and heard an account of what they had met with 
by the way, and what they had seen at the house of the In- 
terpreter. They also questioned them respecting their knowl- 
edge and approbation of what is contained in the statute 
book of the King, and what views they had of his character, 
and why they felt desirous of going to the Celestial City. They 
also inquired into their knowledge and practice of the rules 
which are to be observed by pilgrims in the way. So when 
they had received the answers of the pilgrims, and had con- 
ferred with each other, they told them that the account they 
had given of themselves was so far satisfactory, that, according 
to the rules of the house, they were to be received to its priv- 
ileges ; and desired them to walk in. But they informed the 
pilgrims also, that, notwithstanding all the caution they could 
use, some had been received there who had not proved true 
at last. To your own Master, said they, you must stand or 
fall. If you come in and partake of the privileges of this 
house, which are provided for true pilgrims only, and prove 
false in the end, the peril is your own. 

Then I observed that the pilgrims entered the house both 
rejoicing and trembling. And when they were seated, the 
servant was desired to give to each a couple of figs and a clus- 
ter of raisins, for their present refreshment, till the stated meal 
should be prepared. 

So Piety, Prudence, and Charity, sat doAvn to converse with 
the pilgrims ; and thus they began : 

Piety. You have great occasion to be thankful to the Lord 
of the way, that he has brought you thus far on your journey. 
It is to be ascribed to his kind care of you, that you have not 
been drawn aside, and ruined forever. 

Ardent. We have, indeed, great occasion for thankfulness : 
but I, most of all ; for I have been on the point of destroying 
myself, by my rash and foolish conduct, more than once. Had 
not my brother Thoughtful been more considerate than I, Mr. 
Plausible would have persuaded us to exchange our copies of 
the King's statute book for some of his altered ones. And it 
was chiefly owing to my rashness that we were decoyed into 
the pretended house Beautiful, on the left hand, where we 
spent the last night. 

Pi. Two are better than one. It is a great favor to a pil- 
grim to be furnished by the Lord of the way with a faithful 
companion. But had you not been told to beware of the arts 
of the three sisters, Hypocrisy, Carnal Policy, and Heresy ? 
6* 



66 



THE PILGRIM'S PROGRESS 



Ard. We had been. But I little thought such fine-spoken 
people had been they. 

Pi. If you had consulted your book, you would have found 
a caution against those who " by good words and fair speeches, 
deceive the hearts of the simple." You would have been 
taught also, to be on your guard against such as are forward 
to " proclaim every one his own goodness." You ^ ought 
never to take any important step without humbly asking di- 
rection of the King, and carefully seeking that direction from 
his book. It is a sure and safe guide to every humble and 
teachable inquirer. 

Ard, I have always found it so, when I have sought its 
counsel in that manner. But I was in such haste to find a 
place of entertainment, that I was not willing to take time for 
consideration or inquiry. My brother Thoughtful would have 
made inquiry, but I hurried him along against his better judg- 
ment. 

Tk I consider my guilt the greater. If the King has 
given me a natural temperament more cautious than that of 
others, it is a greater crime in me to listen to a deceiver, and 
to turn aside out of the path, as I did last night, to my grief 
and shame. 

Pi. You ought to humble yourselves for every departure 
from the right path, because you thus dishonor the Lord of the 
way, as well as bring guilt on your own souls. It is a great 
dishonor to the Lord of pilgrims, when his true friends turn out 
of the way. You can never humble yourselves too low before 
him on account of your sins against him. For therein consists 
the great evil of sin, that it is committed against your Lord 
and King. Your last night's adventure, however, may be an 
occasion of good to you, if you are disposed to make a right 
improvement of it. " We know that all things work together 
for good, to them that love the Lord of the way." This ad- 
venture ought to teach you to ponder the path of your feet, 
and to give more earnest heed to the things contained in the 
King's book. 

Ard. I trust it will. But I wonder that the Lord of the 
way, since he knows how liable pilgrims are to be deceived, 
does not drive all his enemies from the pilgrims' path, that 
they may go on their way unmolested. 

Pi. The Lord of the way does all things wisely and well. 
He knows it is best, that through much tribulation, pilgrims 
should enter the Celestial City. He has left many Canaanites 
in the land, to prove pilgrims by them, to know whether they 
will hearken unto the commandments of their King, and stead 
fastly walk in his ways. 



IN THE NINETEENTH CENTURY. 



67 



Ard. Would it not be better, if the enemies of pilgrims were 
all openly such ? They would not lead so many astray, if 
they did not put on so many specious disguises, profess to have 
so many good feelings, and use so many good words. 

Pi. Our Lord knows what is best, and he is both able and 
inclined to do what is best. He doubtless has good designs to 
accomplish by all these things. If we do not know what they 
are now, we may know hereafter. It is written, " There must 
be also heresies among you, that they which are approved 
may be made manifest among you." If the enemies of pil- 
grims did not sometimes put on the guise of friends, profess 
to have many good feelings, and use many good words, the 
trial of the pilgrim's fidelity could not be so decisive. 

Th. I should like to hear pointed out, some of the princi- 
pal advantages which the true pilgrim may derive from meet- 
ing with so many who are not the true friends of the Lord of 
the way. 

Pi. One great advantage is, that it shows them more of 
their own hearts, and thus promotes their humility. When 
they see others do wickedly, they may see what they would 
have done, if divine grace had not made them to differ. When 
others solicit them to go out of the way, and they comply, or 
feel any disposition to comply, they may see how treacherous 
and deceitful their own hearts are, and how foolish it is to 
trust in themselves. Another advantage is, that it affords them 
an opportunity for the exercise of every Christian grace. The 
excellent character of the Prince Immanuel himself, could not 
have been seen, if he had not been surrounded with enemies, 
who ^ave him an opportunity to act out, and exemplify, for the 
imitation of his followers, every holy affection. When others 
treat us unkindly, it gives us an opportunity to exercise meek- 
ness, forbearance, gentleness, forgiveness, and kindness towards 
them, and submission to the will of our Lord and King, and 
confidence In him, and a patient waiting for him. 

Another advantage is, that it teaches them where to put 
their trust. By being beset with enemies, from which no wis- 
dom or strength of their own could deliver them, they may 
learn to look to Him who is able to deliver, and to feel their 
obligation to him when he does deliver. Another advantage 
is, that it teaches them to be more watchful. In proportion 
to the numbers, power and subtlety of our enemies, and our 
dano-er of failing a prey to them, is the need of watchfulness. 
It also makes them more active and diligent, and prompts to 
greater efforts in the cause of their Lord. They are naturally 
so slothful, that they seldom make any great efforts, till they 
are driven to it by necessity, and their dormant powers are 



68 



THE PILGRIM'S PROGRESS 



roused by a sense of danger. The noblest feats which were 
ever achieved by any of the servants of the King, were those 
which were performed in times of imminent danger from ene- 
mies. Another advantage which pilgrims derive from ene- 
mies is, that it helps them in the important work of self-exami- 
nation. Enemies will often tell them of those faults which the 
mistaken kindness or the ill-judged partiality of friends conceal. 
Another advantage is, that it makes them more prayerful. 
Christian met with some enemies in the valley of the Shadow 
of Death, who did not regard the point of his sword, and 
against whom he could defend himself with no other weapon 
than all prayer. Another advantage is, that it leads them to 
a more careful study of the King's statute-book. Many neg- 
lect this, to their great disadvantage, till they are driven to it 
for direction, and help, and comfort, by the attacks of their 
enemies. But in this, every help is provided of which pilgrims 
stand in need, and directions given how to escape every danger 
and surmount every difficulty. Another advantage is, that it 
weans them more and more from this world, by convincing 
them most effectually, that pilgrims can have here no continu- 
ing city, but must fight, and struggle, and press on to the ce- 
lestial gate. And in these ways, the enemies of pilgrims, by 
their efforts, greatly promote their growth in grace, and their 
preparation for their heavenly inheritance, which will thus be 
rendered more acceptable and valuable to them. 

Ard. I am satisfied that the King does wisely and well in so 
ordering it that the pilgrim's path is beset with enemies. I 
think I shall never more be disposed to call in question his 
goodness in this. 

Th. This shows clearly why it is so ordered that these ene- 
mies should so frequently come in the guise of friends, should 
sometimes seem to walk in the same path, and be admitted 
with pilgrims to the same house. A hypocrite can render 
many services to the true pilgrim, which an open enemy could 
not. 

Pi. It shows also that pilgrims have no reason to be dis- 
couraged when their enemies become numerous and poAverful. 
The enemies of pilgrims have no more power and influence, 
than what seems good in the sight of the King. And pil- 
grims may be certain that their Lord and King would not give 
so much power and influence to his and their enemies, unless it 
was to accomplish some great and good purpose by it. When 
they arrive at the Celestial City, they will doubtless see how 
all things have worked together for the glory of their King, 
and the best good of those that love him. And their enemies 
themselves will see that all their efforts have only conspired to 



IN THE NINETEENTH CENTURY. 



69 



promote that cause which they so zealously labored to destroy ; 
and that the King employed them thus, because he saw that 
they could not be employed in any other way, so much to the 
advancement of his glory. 

Th. I thank you for these remarks. I feel myselt greatly 
encouraged by them to persevere without weariness and with- 
out fainting in the pilgrim's path. 

Pi You will have need of all the encouragement which 
an habitual sense of the wisdom, power, and goodness of your 
Kino; can afford ; for the way is beset with dangers through 
all its course. But, blessed is he that shall endure unto the 

6n< Then I perceived that the company united in singing the 
following hymn : 

" Awake our souls, away our fears, 

Let every trembling thought be gone ; 
Awake and run the heavenly road, 
And put a cheerful courage on. 

" True, 'tis a strait and thorny road, 
And mortal spirits tire and faint; 
But they forget the mighty God 

That feeds the strength of every saint. 

« From Thee, the overflowing spring, 
Our souls shall drink a fresh supply ; 
While such as trust their native strength, 
Shall melt away, and droop, and die. 

" Swift as an eagle cuts the air, 

We'll mount aloft to thine abode ; 
On wings of love our souls shall fly, 
Nor tire amidst the heavenly road.' , 

Bv this time the table was spread, and after one had craved 
a blessing of the bountiful Giver of all good upon themselves 
and their refreshments, they sat down to a plain but whole- 
some repast. I observed, however, that although there were 
no elegancies or superfluities, yet there was an abundant sup- 
ply of solid and nutritious food, of which the pilgrims par- 
took, I thought, with the more lively relish, from their having 
fared so poorly the night before. So, after they had refreshed 
themselves, and one had given thanks, they sat down, and re- 
sumed their discourse. 



70 



THE PILGRIM'S PROGRESS 



CHAPTER X. 

Thoughtful. The times are much changed since the pilgrim 
Christian passed this way. 

Prudence, They are, indeed, changed in many respects. 
Very few could go on pilgrimage then without exposing them- 
selves to the loss of their goods, and many suffered bonds and 
imprisonments, and some even death itself. 

Ard. All such dangers are past, I trust, forever. 

Pr. Perhaps not forever. It is as true now, as then, that 
" all that will live godly in Christ J esus, shall suffer persecu- 
tion." It is not persecution, indeed, in the same form now. 
Most civil governments now find it for their interest to protect 
the life, liberty, and property of their subjects, let their relig- 
ious opinions and practices be what they may. But the same 
spirit of opposition to all true pilgrims, still exists, and is man- 
ifested in a great variety of ways. 

Ard. But I suppose that the influence of true religion is 
now so extensively felt, and so rapidly increasing, that it would 
be impossible to bring any civil government to authorize a per- 
secution for conscience' sake. 

Pr. Perhaps it may be ascribed to this, in part. I think it 
is also to be ascribed, in part, to the change which has taken 
place in the views of civilized nations, in regard to the politi- 
cal rights of men. This change of views in regard to the po- 
litical rights of men, may have been a consequence of the in- 
fluence of real religion in former generations ; and the effect 
may have remained where the cause has ceased. The advo- 
cates of licentiousness also, who have been so numerous within 
the last century, have found it for their interest to favor the 
cause of civil and religious liberty, at least, in profession, in 
order the better to forward their own designs. These things 
may account for there being now no persecutions unto death 
for conscience' sake, without supposing there is any less enmity 
of heart against true religion now, than there was in the days 
of the pilgrim Christian. 

Ard. Do you think, then, that there is not now much more 
true religion in the world than there was then ? 

Pr. Perhaps there is. But, as religion of some kind is quite 
fashionable now, there may not be so much in reality as there 
is in appearance. Great numbers do indeed assume the pil- 
grim's dress and name, but many, by their walk, give reas% 



IN THE NINETEENTH CENTURY. 



71 



to fear that they are not true pilgrims. Our neighbors, who 
have set up the new house, and call themselves by our names, 
entertain many more than we do. If true religion has had 
some increase, as we hope it has, of late years, it is evident 
that false religion has had a great increase also. Several new 
denominations of errorists have sprung up, since Christian's 
time, which now number their thousands, and some their hun- 
dreds of thousands. And many of the children of those who 
were renowned pilgrims in those days, have been carried away 
with prevailing errors, and neve? call at our house. And 
some, who we hope are real pilgrims at heart, stay with us but 
a short time, and seem to be afraid to lay open their hearts 
to us. 

Ard. I had supposed that true religion was greatly on the 
increase, and that no period had been so distinguished as the 
present for revivals of religion. 

Pr. Revivals of religion are probably more frequent at the 
present day, than they have been for many years before. And 
every genuine revival is an increase of true religion. - But, as 
every single Christian grace has its counterfeit, so doubtless 
that collection of graces, which constitutes a revival of religion, 
may have its counterfeit also. And the more revivals of relig- 
ion prevail, and the higher the esteem which is felt for them, 
the more is it to be apprehended that the great deceiver will 
employ his art in endeavoring to imitate them. It would not 
be safe, therefore, to conclude that every religious excitement 
is a genuine revival, any more than that all the money in circu- 
lation is genuine coin. But as counterfeits are never attempted 
where there is nothing genuine to be counterfeited, the fre- 
quent recurrence of what are called revivals, (though many of 
them should prove revivals of false religion,) affords reason to 
conclude there is an increase of true religion, as well as of false. 
And when we come to compare the fruits they produce, this 
conclusion receives additional confirmation ; for the fruit of some 
of them is undeniably good. 

Th. I perceive that it is necessary to distinguish the chaff 
from the wheat. But many complain of those who attempt to 
do so, as if they wished to destroy the - wheat as well as the 
chaff. 

Pr. Such complaints are highly unreasonable ; and no pru- 
dent man would be deterred by them from carefully separating 
his wheat from the chaff before he lays it up in his granary for 
use. Those who wish to vend their chaff under the name of 
wheat, may indeed complain of such as attempt to distinguish 
them ; but those who really value the wheat for its excellent 
quality, will wish to have it separated from every worthless 



72 THE PILGRIM'S PROGRESS 

material which which it may he mixed. Or, to use the other 
figure none but those who have an interest m the circulation 
of counterfeit money will he likely to complain of those who 
try to assist the public in distinguishing the counterfeit from 
the true 

Ard I have not only supposed that true religion is greatly 
on the increase, but that it would continue to increase and 
prevail, till the whole world shall become true pilgrims, and 
that that happy day cannot be far distant. . . 

Pr The time is no doubt approaching, perhaps it is near at 
hand, when the knowledge of the Lord shall fill the earth, as 
the waters cover the sea. But there may be a dark and try- 
ing; day for true pilgrims before the time arrives. • 

Ard. You surprise me. I thought the Church had seen her 
darkest days long since ; and that there now remained but lit- 
tle for her to do, but to take possession of the whole earth as 

her own. . . 

Pr. If you will look into the predictions contained m the 
Kind's book, of the introduction of tiiose happy days, you will 
find & that they are almost uniformly connected with terrible 
and wasting judgments upon the enemies of the King. If all 
are about to become his friends, where will be the enemies 
that are to be destroyed from off the earth ? 

Ard. I had not attended to that fact. I recollect, indeed, 
that the Prince Immanuel says, in one place, " the day of ven- 
geance is in my heart, and the year of my redeemed is come." 
But is it not promised to the Prince Immanuel, in the second 
Psalm, that he shall have the heathen for his inheritance, and 
the uttermost parts of the earth for his possession ? 

Pr. Yes, they are to be delivered into his hands to be dis- 
posed of at his pleasure. But what has he to do with them ? 
It is said in the next verse, " Thou shalt break them with a 
rod of iron ; thou shalt dash them in pieces like a potter's ves- 
sel." And the 19th chapter of Revelation contains a descrip- 
tion of a most terrible destruction of the enemies of Immanuel, 
in which so many are to perish, that all the fowls of heaven 
are to be filled with their flesh ; which is immediately followed 
by the binding of Satan for a thousand years. In this descrip- 
tion, it is said of the Prince Immanuel, " and out of his mouth 
goeth a sharp sword, that with it he should smite the nations : 
and he shall rule them with a rod of iron : and he treadeth 
the wine-press of the fierceness and wrath of Almighty God." 
This passage seems to refer to the aforementioned Psalm, and 
also to a passage in the 63rd chapter of the Prophet Isaiah, 
which chapter contains the verse you mentioned. In that 
chapter the church asks, "Who is this that cometh from 



IN THE NINETEENTH CENTURY. 



73 



Edom, with dyed garments from Bozrah ? this that is glorious 
in his apparel, travelling in the greatness of his strength V 9 
And Immanuel answers, "I that speak in righteousness, 
B&ighty to save." Again the Church asks, " Wherefore art 
thou red in thine apparel, and thy garments like him that 
treadeth in the wine-fat?" And he answers, " I have trodden 
the wine-press alone ; and of the people there was none with 
me ; for I will tread them in mine anger, and trample them in 
my fury ; and their blood shall be sprinkled upon my gar- 
ments, and I will stain all my raiment. For the day of ven- 
geance is in my heart, and the year of my redeemed is come." 
The chapters connected with this contain promises of the 
happy days of the Church, which are to be introduced by this 
terrible destruction of her enemies. The enemies of the Church 
then, and of the great Head of the Church, are to be very 
numerous in the time immediately preceding the day of mil- 
lennial glory : and are not to be converted, but destroyed in a 
most terrible manner. 

Th. Is there reason to expect a further increase of error 
and false religion, in order to prepare the way for that ap- 
pearance of the Prince Immanuel, so glorious in the eyes of 
his friends, so terrible to his enemies ? 

Pr. I think there is. Connected with the drying up of the 
river Euphrates, in order to prepare the way of the kings of 
the East, the beloved disciple says : " And I saw three unclean 
spirits, like frogs, come out of the mouth of the dragon, and 
out of the mouth of the beast, and out of the mouth of the 
false prophet. For they are the spirits of devils, working mira- 
cles, which go forth unto the kings of the earth, and of the 
whole world, to gather them to the battle of that great day of 
God Almighty." I take this to mean, that error, and delusion, 
and false religion are to prevail, in order to gather men to the 
battle of the great day. 

Th. Are there any prophecies which speak expressly of the 
prevalence of error in the last times ? 

Pf. Yes ; there are many. The following are some of them. 
" This know also, that in the last days perilous times shall come. 
For men shall be lovers of their own selves, covetous, boasters, 
proud, blasphemers, disobedient to parents, unthankful, un- 
holy, without natural affection, truce-breakers, false accusers, 
incontinent, fierce, despisers of those that are good, traitors, 
heady, high-minded, lovers of pleasure more than lovers of 
God; having a form of godliness, but denying the power 
thereof: from such turn away. For of this sort are they 
which creep into houses, and lead captive silly women, laden 
with sins, led away with divers lusts : ever learning and never 
7 



74 



THE PILGRIM'S PROGRESS 



able to come to the knowledge of the truth. Now as Jannes 
and Jambres withstood Moses, so do these also resist the truth : 
men of corrupt minds, reprobate, concerning the faith." " For 
the time will come when they will not endure sound doctrine ; 
but after their own lusts shall they heap to themselves teach- 
ers having itching ears ; and they shall turn away their ears 
from the truth, and shall be turned unto fables." "Now the 
Spirit speaketh expressly that in the latter times some shall 
depart from the faith, giving heed to seducing spirits, and doc- 
trines of devils : speaking lies in hypocrisy ; having their con- 
science seared with a hot iron." "Knowing this first, that 
there shall come in the last days, scoffers, walking after their 
own lusts, and saying, Where is the promise of his coming ? for 
since the fathers fell asleep, all things continue as they were 
from the beginning of the creation." 

Th. Is it not reasonable to expect, that if error thus pre- 
vails, it will be accompanied with a more violent opposition to 
the truth than now appears, and even a persecution of its 
friends to banishment and death ? 

Pr. I think it is not unreasonable to expect such a conse- 
quence. Whenever civil governments have persecuted, it has 
been under the pretence that those they so treated were ene- 
mies to the state. When the number of the friends of truth 
shall have become small, and error greatly prevails, it will not 
be strange if laws should be enacted which true Christians can- 
not conscientiously obey ; and must therefore submit to their 
penalties, or flee for their lives. 

Th. I remember that the mistresses of the new house, 
where we staid last night, boasted that many of the King's 
ambassadors were acting under their influence, and propagat- 
ing their maxims. If this is true, it doubtless contributes very 
much to accelerate the progress of error. 

Pr. It is to be feared that some, whom the King has sent 
forth, have been imposed upon by them, and fallen too much 
under their influence. And there is no doubt that very many 
who call themselves the King's ambassadors, are heartily en- 
gaged in the same cause with themselves. 

Zird. It is greatly to be lamented that any who maintain 
the character of the true ambassadors of the King, should 
lend their influence, in any way, to the propagation of error. 
I trust they cannot do it to any great extent, or they would 
themselves discover their fault and reform. 

Pr. Perhaps they do it more extensively than they them- 
selves are aware of. By complying with the maxims of Carnal 
Policy, under the name of Prudence, they exert a powerful 
influence against the cause of truth in many ways. And if 



IN THE NINETEENTH CENTURY. 



75 



they at the same time support the character of great and good 
men, it greatly increases that influence. One individual of this 
description, who does so, is likely to use his influence with his 
brethren to persuade them to do likewise. The native temper 
of the human heart is on the side of error, and against the 
truth, If the truth is kept out of sight for fear of giving of- 
fence, the contrary error will be embraced, and spread among 
the people. I? one such man keeps back some of the most 
offensive truths which others preach, his example will be 
pleaded as a proof that the others do wrong. And if he is 
inquired of, on the subject, he will scarcely fail of saying some- 
thing in his own justification, which will go to condemn his 
more faithful brethren. He will then render himself popular 
with those who hate the truth ; and being esteemed a great 
and good man, he will have influence with many who love the 
truth, to make them think it imprudent to press it upon the 
consciences of those who dislike it. And thus he will be de- 
stroying the influence of his more faithful brethren, and setting 
even the friends of truth themselves against the faithful dec- 
laration of it. And when the influence of his more faithful 
brethren is by this means destroyed, it is said at once that they 
lost it by their own imprudent conduct ; and the loss of it is 
pleaded as a proof that their conduct was wrong. And thus 
the evil accumulates, and extends itself far and wide ; and the 
consequences go down to succeeding ages, and are never fully 
known, till the day of judgment discloses them, and the eter- 
nal pit re-echoes with the groans of those who have been de- 
stroyed forever by this means. 

Th. What did the great Apostle of the Gentiles mean when 
he said, he " was made all things to all men, that he might by 
• all means save some ?" 

Pr. It is evident that he did not mean a compliance with 
any thing unlawful. And from what he elsewhere says, it is 
plain that he considered it unlawful to disguise or keep back 
the great truths of the Gospel. From the connection in which 
he says it, it appears, that a compliance with the ceremonies 
of the law of Moses, when among the Jews, and an omission 
of them, when among the Gentiles, were the things chiefly 
spoken of. A compliance with the innocent ^ customs of those 
among whom we are, in order to gain their ^ attention to the 
truthrwould be in accordance with his declaration and example. 
« To the weak/' he says, " became I as weak, that I might gain 
the weak." That is, he adapted his instructions to the capa- 
city of his hearers, and took pains to teach them in such a 
manner, as to be understood ; not making a vain ostentation 
of his learning and talents, to excite the admiration of his 



76 



THE PILGRIM'S PROGRESS 



hearers, but giving his instructions in a plain and familiar 
manner. 

Th. What did he mean by saying to the Corinthians, "I 
have fed you with milk, and not with meat ; for hitherto ye 
were not able to bear it, neither yet now are ye able ?" 

Pv. By milk, he doubtless meant the first principles of the 
Gospel, those plain, fundamental truths, the belief and love of 
which are so necessary to the growth and comfort of the chil- 
dren of God ; and by meat, such truths as are less necessary 
to be known, and more difficult to be understood. What 
those truths are which he calls milk, may be learned from 
what he proceeded to teach to the Corinthians after making 
this declaration. They are the same truths he taught in all 
his epistles, and in all his preaching; and what he calls meat, 
we may gather from, such truths as he taught to others, but 
not to the Corinthians. Perhaps the connection of the cere- 
monial law with the Christian dispensation, and the things sig- 
nified by its various types and shadows, and the prophecies 
respecting the millennium, are of this description. He taught 
these things to others, but not to the Corinthians. Many, in 
these days of abounding error and iniquity, wrest these decla- 
rations of the Apostle, to justify themselves in practices which 
the same Apostle most pointedly condemns, and which his 
whole practice contradicts. 

After this conversation, the pilgrims were taken to see the 
rarities of the house, which had been shown to Christian and 
other pilgrims before ; after which they returned to dinner, 
which was a meal of the same description as their former one ; 
and after they had dined, they sung the following hymn : 

" In thine own ways, O God of love, 
We wait the visits of thy grace ; 
Our souls' desire is to thy name, 
And the remembrance of thy face. 

" Look how rebellious men deride 
The tender patience of our God ; 
But they shall see thy lifted hand, 
And feel the scourges of thy rod. 

" Hark! the Eternal rends the sky, 
A mighty voice before him goes ; 
A voice of music to his friends, 

But threat' ning thunder to his foes. 

" Come, children, to your Father's arms, 
Hide in the chambers of my grace, 
Till the fierce storms be over-blown, 
And my revenging fury cease." 



IN THE NINETEENTH CENTURY. 



77 



CHAPTER XL 

Then, after they had walked in the garden, and partaken of 
its delicious fruits, and been regaled with the odors from the 
beds of spices, they returned to the house, and resumed their 
conversation, as follows : 

Ardent. There is one thing which seems to promise well for 
the interests of true pilgrims in the present and succeeding 
generations ; I mean, the efforts which are made at this day 
to send the Gospel to the destitute, by circulating the King's 
statute-book, by educating pious young men to be qualified for 
ambassadors of the King to his rebellious subjects, by sending 
forth those ambassadors to every part of the wwld, and by 
training up children in the knowledge of the Scriptures. 

Charity. This is indeed a noble work, and it rejoices my 
heart to see it go on so prosperously. I have long mourned 
over the darkness and delusion, the ignorance and the sin of a 
perishing world. I have lamented the indifference which has so 
long prevailed on this subject, among the professed disciples 
of our Lord, and rejoice to see them awake to its importance. 
But the efforts which have been yet made, in comparison with 
what needs to be done, have been next to nothing. They 
must be vastly increased, or the Gospel will never, by these 
means, be preached to all nations. They are yet scarcely suf- 
ficient to maintain the ground which Christianity now occupies. 

Ard. Doubtless they will be vastly increased. Who would 
have thought, thirty years ago, that so much would have been 
accomplished as has been done already ? 

Char. I hope they will be vastly increased. But in order 
to the permanent increase and prosperity of the work, it is 
necessary that the true nature of the Gospel should be better 
understood, and its true spirit more extensively prevail. Many 
causes have operated to promote the work hitherto, which 
cannot be expected to operate permanently. The spirit of the 
Gospel is a spirit of disinterested benevolence. It leads us to 
love our neighbor as ourselves, and to give up ourselves, with all 
that we have, and all that we are, for the promotion of the com- 
mon cause. The primitive disciples of our Lord felt and acted 
thus ; and then the great work went on rapidly. When Chris- 
tians shall again generally feel and act thus, we may expect 
the work will go on again in a similar manner. 

Ard. And is it not this spirit, which has produced all the 
7 # 



78 



THE PILGRIM'S PROGRESS 



change that has taken place in modern times ? What else can 
have contributed to it ? 

Char. This spirit lias doubtless actuated many, and been a 
principal cause of the change. But if we should ascribe it 
wholly to this, and form our expectations of its continuance 
accordingly, we should expose ourselves to a disappointment 
that might have a very discouraging effect upon us. Some 
have aided the work, as I said, from pure disinterested re- 
gard to the glory of God, and the best good of their fellow- 
men. The efforts of such will no doubt be continued. But 
others have been influenced by various motives, which arose 
from the circumstances of the moment, and cannot be ex- 
pected to continue. Some have been influenced by the love of 
novelty. Their attention has been attracted to the various 
benevolent enterprises of the present day, because they were 
new. When they cease to be new, that interest ceases. Some 
have been influenced by sympathy. The miseries of those 
destitute of the Gospel, have been set before them in glowing 
colors, and have deeply affected them for a time. But these 
things, by being often repeated, and becoming familiar, cease 
to produce the same effect. Some have been influenced by 
the hope of immediate and great success. Their expectations 
have been raised high, and they have anticipated a share in 
i lie glory of so great a work, and a participation in the tri- 
umph of its complete success. A few trials and disappoint- 
ments will cool the ardor of such, and sink them into de- 
spondency and inaction. Some have been influenced by a re- 
gard for their reputation. They wish to be considered as 
standing high among Christians, and have seen that while the 
work is popular, they must be forward in it, in order to main- 
tain their character. When it becomes less popular, they will 
be less forward. Some have been influenced by the opinions 
and example of others. Many are guided by what others 
think and do, instead of being guided by the Bible. When 
those whom they follow shall become cool towards this work, 
they will become cool also. Some have been influenced by a 
personal regard for the individuals who are employed or are 
to be employed, as ambassadors of the King. When that mo- 
tive ceases, their interest in the work will cease. And many, 
no doubt have given something to aid the work, because they 
have been solicited to do it, merely to free themselves from the 
trouble of solicitation. Such have felt no interest in the work 
itself, and will be more and more set against it, as they are re- 
peatedly called upon to contribute for its advancement. Some 
perhaps, have been influenced by self-righteous motives, by the 
desire of increasing their substance, or the fear of losing what 



IN THE NINETEENTH CENTURY. 



79 



they have. But those who are perfectly selfish, never assist a 
benevolent enterprise for the sake of doing good ; and will find 
means of eluding the force of those motives which- are urged 
in its favor. It is to be expected that those who understand 
and love the Gospel, and are actuated by its benevolent spirit, 
w T ill be persevering and active in their efforts for the spread of 
the Gospel. But the aid which has been received from others, 
from the causes which I have mentioned, will not be likely to 
be continued, and ought not to be much relied upon. 

Th. Is it not, then, greatly to be desired, on this account as 
well as others, that Christians should be better acquainted with 
that system of doctrines which teaches a disinterested religion ? 

Char. Certainly. If indifference to the truth prevails, the 
cause of Christian benevolence must decline. Men cannot be 
expected to make great sacrifices to maintain or spread that 
Gospel which they do not understand nor love. 

Ard. I have known some w^ho appeared to be very active in 
promoting the cause of Christian benevolence, who yet mani- 
fested but little inclination to inquire into doctrinal truth, and 
but little attachment to any set of opinions. 

Char. The reasons which I have already mentioned may ac- 
count for it, in part. And if there are some, who feel and act 
out more true benevolence than their system teaches, they are 
probably persons who do not think much, and are under the 
influence of some prejudice. Unhappily, some who profess an 
attachment to the true Gospel scheme, do not feel it in their 
hearts. They talk of benevolence, but do not manifest it by 
their life. One such example does great injury to the cause 
of truth, and serves to prejudice many against it. 

Th. I perceive that I was right, then, in telling that impos- 
tor who assumes your name, that " Charity rejoiceth not in 
iniquity, but rejoiceth in the truth.'" 

Char. Certainly. I rejoice in the truth, on account of its 
own excellence. I rejoice in it also, because it is the appointed 
means of promoting the conversion and sanctification of sin- 
ners. And I am grieved at the prevalence of error, because it 
is the means of leading men to destruction. As I wish well 
to all men, I wish that they may be begotten by the word of 
truth — sanctified through the truth — have repentance to the 
acknowledging of the truth — purify their souls in obeying the 
truth — and attain salvation through sanctification of the Spirit 
and belief of the truth. And I wish to see the whole world 
converted to the belief, and love, and practice of the truth. 
To be indifferent to truth, is directly contrary to my nature. 
And she that assumes my name, and professes so much indif- 
ference as to what sentiments men embrace, does it only to 



80 



the pilgrim's progress 



conceal her enmity to the truth, that she may the more effec- 
tually lead men away from it. She may feel indifferent which 
of the various schemes of error is embraced ; but she hates 
the truth with all her heart, and sometimes she will avow it. 
She commonly professes this indifference in the company of 
those who believe the truth, that she may conceal her true 
character and gain their confidence. She knows that if she 
can weaken their attachment to the truth, and lead them to em- 
brace her favorite maxim, that it is of no importance what men 
believe, she has already gained much. On some accounts, it 
is most for the promotion of her cause, to have some such per- 
sons among the friends of truth. While they are ranked among 
the friends of truth, they will retain an influence there, which 
they would lose if they became its open enemies. And having 
embraced her maxims they can propagate them with success ; 
and thus prepare the way for her own influence to be more 
directly exerted. 

AnL It is often objected against giving any thing to pro- 
mote objects of benevolent enterprise, that we ought to save 
it for our children. And it is written, " if any provide not for 
his own, and especially for those of his own house, he hath 
denied the faith, and is worse than an infidel." 

Char. The connection in which that is written, shows what 
it means. The primitive churches made provision for the sup- 
port of those members who were unable to provide for them- 
selves. But if any man, who was able to provide for his aged 
parents, should throw them upon the funds of the church, it 
would be such a proof of his covetousness, as would destroy 
his Christian character. The passage is against covetousness ; 
but it is often made use of as a cloak of covetousness. 

AnL But how shall the objection be answered ? 

Char. It is not the duty of parents to let their children suf- 
fer, in order to give away what is needed to supply their actual 
wants. But children who enjoy health, and are trained to 
habits of industry and self-denial, do not need to have prop- 
erty laid up for them. It more frequently proves a curse than 
a blessing. Covetous parents commonly have profligate chil- 
dren. And the latter waste an estate quicker than the former 
accumulated it. Those children are more likely to do well for 
themselves, as well as for the public, who are trained up by 
benevolent parents, than those who are trained up by covetous 
ones. Those who are taught habits of industry, prudence, 
self-denial, generosity, and public-spiritedness, will not be like- 
ly to come to want. Such habits will gain them friends and 
employment ; and, with the blessing of God, will insure suc- 
cess in their enterprises. But those who are trained up to the 



IN THE NINETEENTH CENTURY. 



81 



habit of making their own gratification their only object, will 
be destitute of the qualifications which are most necessary to 
success in the world; And if they have been led to depend 
upon a patrimony for support, rather than on their own indus- 
try, it is so much the worse for them. I think, therefore, that if 
parents studied the good of their children in this life only, and 
had no regard for the great cause of Christian benevolence, it 
would be much wiser for them to give away what is not need- 
ed, than to hoard it up for those that are to come after. 

Th. It is also objected, that what is spent in sending the 
Gospel to the heathen is thrown away, because they are better 
without the Gospel than with it. 

Char. That objection can be made by none but such as do, 
at heart, disbelieve the Gospel itself. If the Gospel is charge- 
able with doing more hurt than good, then it is a curse to the 
world, and is not true. 

Th. Perhaps those who make the objection would not ad- 
mit this consequence. But they think the heathen are as likely 
to be saved in their present state, as they would be if they had 
the Gospel. 

Char. The present state of the heathen world is no better 
than it was in the days of the apostles. They labored to spread 
the Gospel among those who were then heathens, that they 
might thereby save souls from everlasting perdition. Those 
who make this objection condemn the conduct of the apostles, 

After this conversation, the pilgrims were taken to the li- 
brary, and shown the records of the house, in which they found 
the history of many excellent pilgrims who had gone this way 
before them. So the company had much conversation on 
what those pilgrims had met with in their travels, on the dan- 
gers they had escaped, the difficulties they had surmounted, 
and the deliverances they had experienced, and also the snares 
into Avhich some of them had fallen, through neglect of watch- 
fulness and prayer. And Piety, Prudence, and Charity, made 
many remarks on those incidents, and the use which the pil- 
grims ought to make of them for their own instruction and 
consolation. 

And when they had spent some time in this way, both pleas- 
antly and profitably, they returned, and sat down to supper. 
Now, the supper, i perceived, was the principal meal of this 
family ; and though served up in a plain and simple manner, 
it is prepared of more costly materials, even such as were 
brought from a far country, and were bought with a price far 
exceeding in value the wealth of the Indies. There was set 
before them a lamb, of the firstlings of the flock, a male with- 
out blemish and without spot, prepared for them to feed upon. 



82 



THE PILGRIM'S PROGRESS 



without a bone of him being broken. Their bread was such as 
came down from heaven, and like that which fed the Israelites 
in the wilderness. Their drink was water from the river of 
life, which flows from the paradise of God, and wine made 
from the first ripe clusters of Eshcol. Their food was seasoned 
with the salt that never loses it savor, and spices from the gar- 
dens of king Solomon. 

So the pilgrims sat down to this feast with great delight, and 
the food was sweet to their taste. Moreover, at the table they 
had much discourse about the Lord of the way, and what he 
had done for pilgrims. They spoke of his illustrious birth, his 
exalted character, his wonderful condescension, his bitter suf- 
ferings, and cruel death. They discoursed also of his resur- 
rection on the third day, his ascension to his Father's right 
hand, the wisdom and equity of the government he is now 
exercising, and of his coming again in the glory of his Father, 
to execute judgment upon his enemies, and receive his friends 
to be partakers of his glory. They discoursed also of the man- 
ner of life which it becomes those to lead who are admitted to 
these high privileges, and allowed to indulge these glorious 
hopes. And after having renewed their solemn pledges to be 
faithful to each other, and faithful to the Lord of the way, and 
having offered their thanksgivings to their Lord for the enjoy- 
ment of this refreshing season* they concluded by singing the 
following hymn : 

" Lord, at thy table I behold 
The wonders of thy grace : 
But most of all admire, that I 
Should find a welcome place. 

u X, that am all defiled with sin, 
A rebel to my God ; 
I, that have crucified his Son, 
And trampled on his blood. 

" What strange, surprising grace is this, 
That such a soul has room ! 
My Saviour takes me by the hand, 
My Jesus bids me come. 

u With trembling faith, and bleeding hearts, 
Lord, we accept thy love : 
J Tis a rich banquet we have had, 
What will it be above !" 

Then, after the company had discoursed together of these 
things a long while, and had committed themselves to the pro- 
tection of Him that never slumbers nor sleeps, they retired to 
rest ; and the pilgrims were lodged in the chamber of Peace, 
the same in which the pilgrim Christian had slept, when he 
v/as there. 



IN THE NINETEENTH CENTURY. 



83 



CHAPTER XII. 

JSTow, in the morning, I perceived that the pilgrims arose 
strong and vigorous to pursue their journey ; and having taken 
leave of the family, and having received from them a letter of 
introduction to such other houses as had been built by their 
Lord for the accommodation of pilgrims on the road, they de- 
parted and went on their way. And as they went along, they 
discoursed with each other of the things they had seen and 
heard at the house Beautiful, and of the high privileges they 
had enjoyed there ; and they were so taken up with these 
things that they forgot to read any in their books, as they had 
been wont to do while they passed along. 

I think, said Ardent, that we shall be willing to bear cheer- 
fully any reproach or persecution to which we may be sub- 
jected, for the sake of the Lord of the way, since he has en- 
dured so much for us. 

Thoughtful. It would, indeed, be unworthy of the name we 
bear, and of the privileges to which Ave have been admitted, if 
we should shrink from any sufferings to which our Lord shall 
call us. 

Ardent. I have been rash and hasty, heretofore, and have 
brought myself into many difficulties by it, but I hope that the 
experience I have had will teach me better in future. 

Th. I hope the things we have learned will do us good as 
long as we live ; and that the high privileges we have lately 
enjoyed will lead us to seek after yet greater attainments, and 
to be bold and zealous in the service of our Lord and Master. 

Then I perceived, that just as they were saying these things, 
a man came up behind them, whose name was Flatterwell ; but 
the pilgrims knew him not. And having overheard some of 
their conversation, he said : 

Flatterwell. Hail ! ye highly favored ones, ye servants of 
the Prince Immanuel, who have undertaken this long and peril- 
ous journey for the love you bear to his name. Your Prince 
regards you with great affection, and is willing to give you a 
further proof of it. You have indeed enjoyed high privileges 
at the house Beautiful, but there are higher privileges to be yet 
enjoyed. You have seen great things there ; but you shall 
see greater things than these. 

Ar d. We have never seen you before ; but you speak like 



84 



THE PILGRIM'S PROGRESS 



one that has some knowledge of us, and of the object of our 
journey. We should like to know who you are. 

FL Ask not after my name, seeing it is a secret. I am a 
friend to you and to the Lord of the way ; and am not igno- 
rant of your history. I know how you forsook all that you 
had, for the love you bare to the Lord of pilgrims. And I 
know all the pains you have taken to show that love to him, 
and all the difficulties you have surmounted for his sake. I 
have done so before you, and have been rewarded for it by 
being appointed to an honorable station, I am sent forth to 
accompany you a little in your way, and to speak words of 
comfort to you ; and also to give you some further manifesta- 
tions of the regard which your Lord has to you. 

Th. lSo praise is due to us for what we have done. It is 
the King alone that has made us to differ. Had it not been 
for his distinguishing grace, we had remained to this day in 
the city of Destruction. 

FL I know it ; and I am glad to see you so sensible of it. 
Humility is a most excellent trait in the pilgrim's character. 
But I knew you possessed it in an eminent degree ; for other- 
wise I should not have been sent out to accompany you, and 
to confer further privileges upon you. It is written, " before 
honor is humility and " he that humbleth himself shall be 
exalted." I am persuaded that the Lord of the way intends 
to make you eminent among pilgrims, and to prepare you for 
great usefulness among them : and therefore it is, that having 
tried you hitherto, and found you so faithful to him, he is 
ready to grant you further marks of his regard. 

Ard. I have not been so faithful to him as I ought ; nor so 
firm in his ways as my brother Thoughtful. But I hope I 
shall be more so hereafter. 

FL ~No ; none are so faithful to him as they ought to be. 
But you have been more so than many others. Your low 
opinion of yourself, however, is a good sign ; and it promises 
well with regard to your future progress. 

Th. Your commendation makes me ashamed of myself; for 
it brings to mind my numerous imperfections and short comings 
in duty. 

FL That is well. It shows that you are not easily flattered ; 
and so are in less danger of being deceived and led astray, 
than those who have less knowledge of their own hearts. 

By this time I perceived that Flatterwell had got a little be- 
fore them, and as they were engaged in conversation, had 
turned out of the straight road into another path, which yet 
seemed almost as direct as the right one, and was leading them 
on in it with a quicker step, while the path by degrees turned 



IN THE NINETEENTH CENTURY. 



85 



more from the direct road, up an ascent that was so gradual, 
that the pilgrims did not perceive it. Then said Ardent, 

What are the new privileges which the Lord of the way is 
about to bestow upon us ? 

Fl. They are privileges granted to but few pilgrims, to such 
only as he regards with peculiar affection, and intends for dis- 
tinguished usefulness. Yonder is a high tower, from which 
is a most delightful prospect. You can look down from it on 
all the country round for many leagues ; and with the aid of a 
perspective glass, you can see the Celestial City, and all the 
road thither, together with all the by-paths that turn out of 
it : so that, after having had this discovery, you will be emi- 
nently qualified to be guides to other pilgrims, for which I am 
persuaded the Lord of the way intends you. 

Th. We are not worthy of being distinguished above others ; 
but if the Lord of the way has need of us, in any station, we 
ought not to decline it. 

FL I admire your humility. It is a most excellent qualifi- 
cation for a place of high distinction. 

So Flatterwell hurried them along, till they reached the 
tower, and began to ascend by a flight of steps that wound 
round in the inside ; and I observed that there were no win- 
dows in it, only a small sky-light at the top. So they ascend- 
ed, for some time, Flatterwell keeping before, and continually 
talking to them, in the manner he had done, of the great re- 
gard their Lord had for them, and of the high honor to which 
he was now admitting them, in favoring them to visit this 
tower, and enjoy the discoveries which were to be made when 
they arrived at the top. Now, when they had reached a great 
height, I saw that Flatterwell, in his eagerness to hurry them 
along, not taking heed to his own steps, made a slip with his 
feet, and fell to the bottom, where he was dashed in pieces. 
At this the pilgrims stopped in great amazement, and sat down 
on the steps, to prevent falling themselves, for their heads 
grew dizzy. 

Then said Thoughtful to his companion, What does this 
mean ? 

Then said Ardent, I cannot tell ; I fear I shall fall too ; for 
my head is very dizzy. 

Th. And so is mine. I fear to look down. What shall we 
do? 

Ard. I know not. This is a fearful place. Shall we try to 
go down? 

Th. Ah me ! I have forgotten to look in my book to-day. 
But I know not whether I can see to read, there is so little 
light here, and my head is so much affected. 
8 



86 



THE HLGRIM ? S PROGRESS 



ArcL I have forgotten too. But let us try to read a little. 
Perhaps we shall get some direction. 

So Thoughtful plucked his book out of his bosom, and 
opened it, and read therein as follows: "Pride goeth before 
destruction, and a haughty spirit before a fall/' Then his 
hand shook, and his head was affected again, so that he could 
not see for some time. And Ardent looked into the book, and 
found where it was written, " The Lord shall cut off all flat- 
tering lips, and the tongue that speaketh proud things." Then 
Thoughtful looked again and read, " Meddle not with him that 
flattereth with his lips. A lying tongue hateth those that are 
afflicted by it ; and a flattering mouth worketh ruin." 

Then I perceived that the pilgrims were sore amazed, and 
trembled for fear. For they began to be sensible that they 
must have got out of the right road, and had been flattered 
by the man they had followed, who had now met with the de- 
struction he was probably intending for them. So they crept 
down the steps, as well as they could, which they now per- 
ceived to be very slight, and threatening every moment to 
give way and precipitate them upon the pavement below, 
where Flatterwell had been dashed in pieces. 

So, after a long time, I saw that they had reached the bot- 
tom in safety, and having earnestly besought their Lord and 
King to forgive them for hearkening to this deceiver, and turn- 
ing out of the right path; and having begged for direction 
and deliverance, and further consulted their books, they found 
written therein, "Return, ye backsliding children, and I will 
heal your backslidings." 

Then, after they were a little revived (for their heads were 
still much affected), they considered the tower and its situa- 
tion, and found written over the door by which they had en- 
tered, " The Tower of Spiritual Pride?' They saw, more- 
over, that it stood upon the brink of a precipice, on looking 
down which, they saw the bones of many who had been led 
up to the top of the tower, and thrown down from thence, by 
Flatterwell and his companions. Then they remembered that 
it was written, "Behold, I am against thee, 0 thou most 
proud, saith the Lord God of Hosts'; for thy day is come, the 
time that I will visit thee. And the most proud shall stumble 
and fall, and none shall raise him up." 

Now I observed, that though their heads were less giddy 
since they had reached the ground, they complained to each 
other of a violent pain in the breast, attended with distressing 
faintness, so that they could scarcely stand upon their feet. 
Yet after reading a while in their books, they recovered a little, 
so that they began to return by the way that they came, cr^ep- 



IN THE NINETEENTH CENTURY. 



87 



mg on softly, as well as they could, till at length they reached 
the high road. Here they kneeled down and gave thanks to 
the Lord of the way, for their deliverance from this, so great 
a danger, and for restoring them to the right way ; and then 
they went forward, carefully pondering the path of their feet. 
So, taking heed to their steps, they went down into the valley 
of Humiliation, without getting any slip by the way. ^ Now 
the air of this valley was very agreeable and refreshing to 
them, and they had not been long in it before they found 
themselves much recovered from the sickness they had felt. 
The dizziness in their heads was gone, the pain in their breasts 
was greatly relieved, and they had no more turns of faintness. 



CHAPTER XIII. 

So they went on, conversing of the dangers of the way, and 
of the terrible conflict which the pilgrim Christian had here 
with the fiend Apollyon ; and of the slips he got in going 
down into the valley, which were the occasion of it, till they 
came to a place where another road came into their way from 
the left-hand, which appeared to be much more beaten than 
their own path. And as they were considering it, they saw 
three men coming along this road, whom they thought they 
knew by their gait. So they stopped till they came up, and 
they proved to be, as they had supposed, their old companions, 
whom they had left behind at the village of Careless, to- wit : 
Feel- well, Love-self, and No-law. 

Then Feel-well, who was the foremost, came forward and 
shook them cordially by the hand, saying, 

How do you do, brethren ? I am glad to see you again. 
We have overtaken you, it seems, though we staid behind a 
little. I conclude we walk faster than you. 

Ardent. That may be indeed ; for we have made but poor 
progress to-day. 

No-law. Aye, aye, I understand it. You that will be so 
precise, are likely to be stumbled at every stone in your path. 
But we get along bravely. 

F. W. Yes, that we do. And we have had a charming 
time since we saw you. I wish you had been with us to share 
our enjoyments. 

Th. We have had some enjoyments too, such as the world 



THE PILGRIM'S PROGRESS 



cannot give nor take away. But we have had some trials j 
through our own folly, and have been led out of our path, to ' 
our great hindrance and damage. But the Lord of the way 
has mercifully delivered us, and restored us to the right way j 
again. You seem to have been led out of the way too ; for 
you came in now by another road from the left-hand. 

F. W. We have not come by your path, indeed. And it 
was well we have not, as appears by your account ; for we 
have had no trouble at all, except coming up the hill Difficulty, 
which we found rather steep. But we took our own time for 
it, and got up without much fatigue. 

L. 8. I am very glad we were not in company with you in 
your troubles. Perhaps we should have been involved in them 
too. But we have got along very well so far. 

Ard. But where did you get into this road by which you 
came, if you ascended the hill Difficulty ? I had thought it 
was the same that turned out on the left hand, at the othei 
side of that hill. 

F. W. JSTo, that is the path to Destruction. We had no 
inclination to go in that. But this leads from the house Beau- 
tiful, where we lodged last night. 

Ard. You mean the new house on the left hand, a little out 
of the road just after you had got up the steepest part of the 
hill, with the name on it in large letters. 

F. W. Yes : the ladies told us that the old house had gone 
to decay, and they had built this new one, for the better ac- 
commodation of pilgrims. 

Ard. They are deceivers. Their true names are Hypocrisy, 
Carnal-Policy, and Heresy. The old house is not decayed at 
all, and is never likely to decay, being built of living stones. 
We lodged one night at each house, and found a vast differ- 
ence between them. 

F. W. I cannot believe they are deceivers. Their conver- 
sation suited me very well ; and I enjoyed myself in their com- 
pany remarkably. I could have been willing to spend my days 
there, but only that I wish to be going on to the Celestial 
City.; u * ^ *i • 

L. S. I cannot believe they are deceivers. It must be some 
slander upon them. They certainly keep a very good house. 

JSf. L. I care not who they are, since I had a very pleasant 
evening, a good supper, and a comfortable night's lodging. 

Th. But how came you into this road ? Why did you not 
keep along to the summit of the hill ? You would then have 
seen that the old house Beautiful yet stands, without any ap- 
pearance of decay. 

F. W. The ladies told us that path was bad, and travelled 



IN THE NINETEENTH CENTURY. 



89 



by none but a few bigoted people who were for having every- 
thing after the old way. They put us into this road which 
leads, with a slight bend to the left, from the back part of 
their house, and which is travelled, as we perceive, much more 
than the way you came. The descent, too, into the valley of 
Humiliation, is not so great, they said, by this path, and is, 
moreover, as we found, provided with good steps, so that there 
is no danger of slipping, as there is in the old path, which has 
often proved so disastrous to pilgrims. W e have found it safe 
and easy. And as it has led us here to the same place where 
you are, I see no reason why we should not prefer it. There 
are more ways than one to the Celestial City. 

JST. L. Yes : there are a great many ways to the Celestial 
City ; and if I get there, as I am well assured I shall, I do not 
see what difference it will make by what path I came. 

L. S. I do not like to go far from the straight path, lest I 
should lose my way entirely, and never reach the City. But 
while I keep as near it as we have this time, even if your path 
is the right one, it gives me no trouble. 

Th. From your loose manner of talking about the way, I 
should, conclude you had been at the new house, and received 
some lessons from her that assumes the name of Charity. You 
talk very much in her manner. 

F. W. We did indeed discourse with her, as well as with 
Piety and Prudence ; and were well pleased with the instruc- 
tions they gave us. I know not which I liked best, Piety or 
Charity. 

Th, What did you like so well in her that was called Piety ? 

F. W. Oh, I liked every thing. She spoke to my heart. 
She CcMitioned us against entering into any unprofitable discus- 
sions ; and requested us to talk only of those things which 
would increase our good feelings. And this was just what I 
wished to do. So we had a charming time of it. 

Th. What did you understand her to mean by good feel- 
ings ? 

F. W. Oh, just such feelings as I have ; happy feelings, 
joyful feelings. I know nothing about any other good feelings 
but such as these. 

Th. No inquiry was made, I suppose, into the nature of 
those feelings, nor from what principles they proceed, nor to 
what actions they tend, in order to ascertain whether they are 
genuine or spurious. 

F. W. Genuine or spurious ! I do not know what you 
mean by such terms. Good feelings are good feelings ; and 
no inquiry needs to be made about them. The great thing is 
to have them. If you only experience them, you will know 



90 



THE PILGRIM ? S PROGRESS 



well enough that they are good. I know they are good, be- 
cause they make me happy. 

Th. I should think it of some importance to inquire into 
their nature, before I decided. I am sensible that I have had 
selfish affections, and I think I have had some benevolent af- 
fections. I believe, also, that I have had many feelings which 
were merely animal, and just such as the brute animals have. 
I do not suppose they are all equally good. My selfish affec- 
tions I consider sinful ; my benevolent affections holy ; and my 
animal feelings neither sinful nor holy, any more in me than in 
the brutes. 

F. W. You are too metaphysical. I do not like metaphys- 
ics. And you would condemn all my good feelings as nothing, 
or worse than nothing. You are against a religion which con- 
sists m feeling, I see. I do not think we feel any too much. I 
have a poor opinion of a cold, unfeeling, speculative religion. 
I want a religion that I can feel, and I rejoice that I have such 
a religion. Glory to the King ! 

Th. I do not think we have too many right affections; but 
I do think we have too many wrong ones. And I fear that we 
sometimes place great dependence on those feelings which are 
merely animal, and think they are religious affections. I think 
all true religion consists in right affections ; but if we consider 
all our pleasant feelings as true religion, I think we shall be in 
danger of deceiving ourselves, and perhaps fatally. We shall, 
at least, be in danger of thinking more highly of ourselves than 
we ought to think. 

F. W. I do not wish to hear any of your speculations. I 
wish to talk on some more profitable subjects. 

Th. I think it cannot be unprofitable to examine ourselves, 
since we are commanded to do it. And I do not see how we 
can examine ourselves to any good purpose, unless we know 
how to distinguish right affections from those which are not. 
If we call evil good, and good evil, we shall be likely to come 
to a very wrong conclusion, after all our self-examination. 

F. W. If I had as little feeling as some, I might need to 
examine myself closely, in order to find it. But I have too 
much to be able to doubt, or to have any need of examining. 

L. S. I perceive that I shall not agree with brother Thought- 
ful, in his views. But I should like, nevertheless, to hear some- 
thing more about them. Pray, what do you mean by animal 
feelings ? 

Th. I mean such feelings as we have in common with the 
brute creation. 

L. S. How do you distinguish them from what you call 
benevolent and selfish affections ? 



IN THE NINETEENTH CENTURY. 



Th. By their being involuntary. Selfish and benevolent 
affections are voluntary, and are either sinful or holy. But 
animal feelings are involuntary, and neither sinful nor holy. 
The presence of some objects excites in us feelings that are 
pleasant ; that of other objects, feelings that are painful. And 
it is so whether we will or not. We cannot help having these 
feelings, unless we turn away our attention from the object 
whose presence excites them. We cannot look upon an. object 
of distress without having some feelings of sympathy excited. 

L. S. But are not feelings of sympathy towards an object 
of distress something good ? 

Th. They are a natural good, like a good memory, or a 
good eye-sight ; but not a moral good, like love to God or love 
to man. 

L. S. How do you prove that they are not a moral good, 
and of the nature of true religion ? 

Th. The brute animals have no true religion ; nor have they 
any sin. But the brute animals often exhibit such feelings, in 
as high perfection as men do. I have seen my dog manifest 
such feelings in a much higher degree than some men do. But 
I never thought my dog had any true religion. Most of the 
brute animals with which we are acquainted, exhibit strong 
feelings of sympathy when one of their own species utters the 
n ! cry of distress, and hasten to his relief. And when he is re- 
1,1 lieved, they show that they sympathize also in his joy. If 
these feelings are not of the nature of true religion in the 
brutes, I see no reason why they should be thought to be so 
in human beings. 

L. S. But is not a want of feeling, spoken of in Scripture, 
as a mark of great depravity ? 

Th. Yes. A want of benevolent affections, in human be- 
ings, is an evidence that the contrary affections exist in them. 
Selfish affections are sin. A want of animal feeling may some- 
times be an evidence of great depravity in men, because a long 
course of wickedness deadens and destroys the natural capacity 
for such feelings. The original capacity for such feelings de- 
pends probably on the animal constitution, and is different 
in different persons, as their constitutions differ. Another 
great difference is made by the course of education and man- 
ner of life. So that two persons equally good, or equally 
bad, may manifest very different degrees of it. But the same 
man will be likely to manifest more animal feeling, after he 
becomes a good man, than he did before, because his benevo- 
lent affections will lead him to take a greater interest in the 
welfare of others, and of course to direct his attention more to 
them. He will now, more frequently than before, weep with 



92 



THE PILGRIM'S PROGRESS 



them that weep, and rejoice with them that rejoice ; because 
his attention is not so much directed towards himself and his 
own interests and concerns. 

L. S. I think the inquiry is rather too abstruse and meta- 
physical to be very profitable. But I like one remark you 
made very well. It is, that our capacity for having these ani- 
mal feelings may differ as our animal constitutions differ, and 
consequently, that two persons, equally good, may have differ- 
ent degrees of feeling. Here is brother Feel- well, who has a 
great deal more feeling than I, but I have not been willing to 
believe it was because he had so much more religion than I ; 
though I did not before know how to account for it. 

JV. L. I think that remark must be right ; for I have less 
feeling than either, and yet my faith is as strong, if not 
stronger, than theirs. Brother Love-self often has some doubts 
about his final acceptance, but I never have any doubts. And 
faith I think is the sum and substance of all true religion. 

F. W. Brother No-law always leaves out works ; I am for 
both faith and works. But I am for good feelings above all. 

Th. Faith and works are both necessary, and so are good 
feelings. But the subject we are upon, was to find out what 
feelings are really good. I have already stated my reasons for 
considering mere animal feelings as neither good nor evil, in a 
moral sense ; that is, neither holy nor sinful. But our benevo- 
lent and selfish affections are often called feelings too. I have 
already said, that I consider benevolent affections holy, and 
selfish affections unholy. What do you say to that ? 

L. S. I do not believe it. I believe that God has made us 
selfish creatures, and that it is impossible to be otherwise. 

Th. In what, then, does holiness consist ? 

L. S. In love to God, and love to man. 

Th. What kind of love ? 

L. S. I do not know of but one kind of love. 

Th. There are two kinds of love, however : selfish and dis- 
interested. I may love God, merely for his kindness to me ; 
and I may love him for his own excellent character, without 
waiting to inquire whether he is my friend or enemy. I think 
holiness consists in disinterested love to God and man; or 
rather in a disinterested regard for all beings capable of enjoy- 
ment or suffering. 

L. S. What do you mean by disinterested love ? I should 
think disinterested love would be no love at all. If I feel no 
interest in another, I have no love for him. I should suppose 
disinterested love to be the same as indifference. 

Th. No. The word interested has two meanings. Disin- 
terested is opposed to one of these, and uninterested to the 



IN THE NINETEENTH CENTURY. 



other. If I say I am interested in the success of a particular 
enterprise, I may mean that my private interest will be pro- 
moted by its success ; or, I may mean, that although its suc- 
cess has no connection with my private interest, yet I feel a 
deep concern for the welfare of those who are engaged in it. 
But if I were to make the contrary affirmation, I should say, 
in opposition to the first sense of the word interested, that I 
am entirely disinterested in regard to that enterprise, because 
its success has no connection with my private interest ; and in 
opposition to the second sense of the word interested, I should 
say, I am uninterested in that enterprise ; that is, I am indiffer- 
ent about it. Disinterested love to God and man is regarding 
the happiness of each according to its real worth. 

L. S. Then it is impossible for any man to exercise it ; for 
i it is impossible for any man to know the real value of the hap- 
piness of God, or of his fellow-men, or even of himself. And 
so he never can regard each according to its real worth. 

Th. Does God himself know the value of his own happi- 
ness, and of that of each creature ? 

L. S. Certainly. 

Th, Then God can regard each according to its real worth. 
And the true nature of holiness is to be ascertained by what 
it is in God. Men are no further holy than they are conformed 
to him in the temper of their minds. No doubt God regards 
every thing according to its real worth ; that is, he is perfectly 
disinterested. And we ought to be like him in this accord- 
ing to our capacity. 

L. S. I am not so sure of that. God regards his own glory 
supremely : and why should I not regard my own happiness 
supremely ? 

Th. " God regards his own glory supremely, not because it 
is his own, but because it is glory." That is, he regards it 
above every thing else, because it is more valuable in itself 
than every thing else ; and not because he is in the least de- 
gree selfish. And he requires us to make his glory our su- 
preme object too, for the same reason that he does. It is writ- 
ten, "Whether, therefore, ye eat or drink, or whatsoever ye 
do, do all to the glory of God." 

L. S. I still think it impossible for men to regard every 
thing according to its real worth ; because they never know 
the real worth of any thing. 

Th. Perhaps my definition would have been better, if I had 
said disinterested love to God and man, is regarding the good 
of each according to its real worth, as far as that is known. 
The addition,, however, is only necessary in order to guard 
against your objection ; for nothing can be an object of love 



THE PILGRIM'S PROGRESS 



any further than it is known. We do know enough, however, 
of God, to know that his good is worth more than that of all 1 
creatures, and ought to be so regarded. And we know enough 
of our fellow-men, to know that their good is as really valuable 
as our own, and ought to be regarded accordingly. We do 
know enough, therefore, to make the glory of God our su~ j 
preme object, and to love our fellow-men as ourselves. 

L. S. If I am to love my neighbor as myself, then it is my 
duty to love myself ; and so, some degree of selfishness is 
right. 

Th. No ; your love to yourself ought not to be selfish love. 
If you regard every thing according to its real worth, as far as 
that is known, you will regard your own good in its due pro- 
portion. You will not overlook yourself, any more than you j 3 
will overlook your neighbor. You must love yourself with a j £ 
disinterested love. Selfishness consists in regarding our own ■ 
good because it is ours, and in regarding the good of others no ' I 
further than it is conducive to our own, and for no other rea- 1 
son. If my love to God is selfish, then I love him for no other i 
reason than because I think he loves me, and intends to make t 
me happy ; and if I did not suppose he would make me happy, \ 
my love would be turned into hatred. * \ 

L. S. Yes ; and so it must be. " Can the criminal at the t 
bar love the judge who condemns him ? No ; he cannot." 

Th. He can, if he feels right. The judge does right in con- 1 
demning him ; and if he feels right, he loves righteousness, and i 
loves the judge for doing right. But if the criminal is justifi- i 
able in hating the judge for righteously condemning him, then 
Satan is justifiable in hating God, who righteously condemns 
him ; and all who are righteously condemned in the great day 
will be justifiable in hating God forever for doing right. 

L. S. This fine spun theory of disinterested benevolence will 
never do for me. It may appear plausible in theory, but it can 
never be reduced to practice. But my greatest objection to it, 
is, that if it is true it cuts me off. And I cannot bear to think 
that I have come so far on pilgrimage, and yet have no religion 
at all. No ; I cannot bear it : I will not believe it. 

F. W. I know it is not true. For, if it is true, I am no j 
Christian. But I know I am a Christian, and therefore I know 
it is not true. 

Th. Is it safe to make our experience the test of truth ? 
Ought we not rather to make the truth the test of our expe- 
rience ? The truth will stand, whether it accords with our ex- I 
perience or not. But our experience will not stand, unless it J 
accords with the truth. 

My book says, " Take heed that ye be not deceived. — Let <J 



95 



IN THE NINETEENTH CENTURY. 



no man deceive himself— The hypocrite's hope shall perish.— 
Examine yourselves whether ye be in the faith. — He that trust- 
eth in his own heart is a fool." 



CHAPTER XIV. 

Now I saw in my dream, that by this time the company 
drew near a house, by the road side, built for the entertain- 
ment of pilgrims, and kept by an old pilgrim by the name of 
Stephanas, "one of the descendants of that Stephanas of 
Achaia, whose household had addicted themselves to the 
business of ministering to the saints, when St. Paul passed this 
way. So Thoughtful and Ardent, being desirous of resting a 
little, and obtaining some refreshment, proposed to stop. But 
the rest of the company chose to go on. Then Thoughtful 
knocked at the door, which was opened by Stephanas himself, 
who inquired who they were, and what they wanted. So they 
told him they were pilgrims, going from the city of Destruc- 
tion to Mount Zion: and being weary in their journey, and 
having understood that this house was built for the entertain- 
ment of pilgrims, they were desirous to stop and rest them- 
selves for a season, and obtain such refreshments as they need- 
ed. Then he asked them where they had lodged last, and 
whether they had brought letters of introduction ; for, said he, 
there are many travellers on this road of late, who endeavor to 
thrust themselves upon me ; but who do not relish the fare 
which my house affords, and without benefiting themselves, 
destroy the comfort of my family, and of any true pilgrims I 
may have with me. They have/ indeed, put on the pilgrim's 
dress, and are found in the pilgrim's path; but they have not 
come in by the door, and their end will be according to their 
works. So they told him where they had lodged, and showed 
him their letters of introduction. Then he said, I know the 
hand- writing. Please to walk in. The good of the house is 
before you. It is always a pleasure to me, to see the true 
friends of my Lord, as I hope you are. But who are those 
men that have just left you ? for I saw, through my window, 
that there were five of you in company. 

Thoughtful. Their names are Feel-well, Love-self, and No- 
taw. They are from the same place from which we came ; but 
they have not come in company with us all the way. We first 



96 



THE PXLGRIM^S PROGRESS 



saw them come into the way, a little this side of the Inter- 
preter's house, from a by-path, which leads thither, through the 
village of False-peace. 

Stephanas. I can tell something about them then. They 
are some of Mr. Blind-guide's hearers ; they came up the hill 
of Selfish-sorrow, under the guidance of False-repentance, 
through the gate of Delusion, into the village of False-peace, 
by the house of Mr. Self-confidence, through the way into 
the way which leads over the stile of the Hypocrite's Hope. 
Great numbers come that way of late. I am glad they did 
not call here. They will find entertainment more to their mind 
at the house of Mr. Any-thing, who lives just between this 
valley and the next. He always conforms himself to his com- 
pany in every thing, and professes to agree with every man he 
meets. 

Th. But you are willing to do good unto all men, I trust. 
Perhaps, if they had called, you might have said something to 
them to open their eyes ; for I fear they are greatly deceived 
respecting themselves. 

Ste. I have had too much acquaintance with such people, 
to think there is much prospect of undeceiving them. I have 
seldom known one, who has got into the way by the stile of 
the Hypocrite's Hope, that was ever undeceived. They are 
usually so wise in their own conceit, that there is more hope 
of a fool than of them. They are usually ignorant of their 
own hearts, and ignorant of the King's statute book. And 
hence it is, that they are wiser in their own eyes, than seven 
men that can render a reason. Pride and Ignorance are yoke- 
fellows, and are seldom separated from each other ; and when 
Self-will holds the reins, as he usually does, few can stand be- 
fore them; for his driving is like the driving of Jehu the son 
of Mmshi. 

Then Stephanas rung a bell, and directed refreshments to 
be provided for the pilgrims. Meanwhile he continued his 
discourse with them. 

Ste. If you have only come from the house Beautiful to- 
day, methinks you are late. Has any thing hindered you ? 

Ard. Yes. We have been led out of the way, and narrowly 
escaped destruction. 

Ste. How did that happen? "Ye did run well; who did 
hinder you, that ye should not obey the truth?" 

Ard. As we were engaged in conversation about the privi- 
leges we had enjoyed at the house Beautiful, a very fine-spoken 
man overtook us, and entering into the same subject, said he 
was sent out to accompany us a little way, and show us still 
greater things, 



IN THE NINETEENTH CENTURY. 97 

Ste. I know him : he is one of the Flatterwells. He has 
cast down many wounded ; yea, multitudes have been slain by 
him, But you must have neglected your books, or forgotten 
\ to watch and pray. For those who are careful to keep their 
own hearts, seldom fall into his hands. 

Th. We did neglect both. And our deliverance from him 
is to be ascribed to Him who is stronger than all. For he had 
led us nearly to the top of the tower of Spiritual Pride, when 
he fell himself, and was dashed in pieces. 

Ste. It is well that you did not fall too. Many have been 
decoyed to the top of that tower, and been pushed off upon 
the sharp rocks below. Some have been caught in a net, and 
others have been thrown into a pit. I know not that any true 
pilgrim has ever been destroyed there ; but many have been 
greatly injured, sometimes to the breaking of their bones, so 
that they went lame all their life after. Moses, though the 
meekest man that ever lived, once got a fall there, so that he 
• was disabled from leading the Israelites into Canaan. Peter 
was there dreadfully entangled in a net, so that he denied his 
Master for fear. Paul was once in great danger from that 
place, and was prevented from mounting the tower by having 
a thorn stuck into his flesh. The three friends of Job were so 
entangled that Job had to help them out. And even J ob him- 
self seems to have mounted several steps of that dangerous 
tower. Many of the Scribes and Pharisees have been thrown 
down from the top of that tower, and dashed in pieces. Dio- 
trephes lost his life there. And many who had been thought 
excellent pilgrims while on the way, have been led up to the 
: top, and thrown down. But it has usually been discovered 
afterwards, that they had not come in by the Wicket-gate. 

Ard. It is well then that this Flatterwell has come to his 
end, so that no more pilgrims will be decoyed by him. 

Ste. The Flatterwells are a numerous family, which is not 
likely to become extinct while the world stands. Many of 
them have been cut off from time to time, but others are ready 
to take their places. And there is no part of the pilgrim's 
path which is free from their intrusions. Their great father 
himself is still alive, and as actively employed as ever in de- 
coying pilgrims from the right path. It was he that seduced 
our great mother in Paradise ; and he had the boldness to try 
his art upon the Prince Immanuel himself; but on him he 
could not prevail. There is another tower, very much like the 
one you mounted, called the tower of Vain Glory, which has 
destroyed yet greater numbers. It stands near the town of 
Vanity (through which you are to pass), on a high mountain 
called Worldly Grandeur. King David was once led up that 
9 



gg fHE PILGRIM'S PROGRESS 

tower by old Flatterwell himself, and got a terrible fall. King 
slnJwas led up there, till Poly gamy «gMta ^ 
r,pt and Idolatry bound him hand and foot with lier strong 
S idT NebulLl^ had such, fall there as J^S? 
of his reason, and Belshazzar lost there both hi s life and k mg 
dom. Pharaoh the Great fell from the top of that towermto 
deep waters, and sunk to the bottom » f^^f 
Herod who imprisoned Peter, had his head so turned, Dy 
momitW that tower, that he fancied himself a god, and was 
Tt Served till he found himself eaten of worms, and gave 

UV Th Welound our heads very much affected by the height 
toSc Iwe mounted ; and after we got ^wn we were troub ed 
with a pain in the breast, and distressing famtness. But since 
we descended into this valley, we have found ourselves much 

rel Sf The air of this valley gives great relief in such cases ; 
and indeed in all those disorders to which Pfc™^ 
But unless you take some proper medicine, you will b like y 
to feel the ill effects of your ascent for a long time, lhe pa n 
n your breast was in consequence of your breathmg ^ thethm 
ai/at so great a height; i^^^^J^, 
the faintness is a symptom of the disease c j uiea Q ^'{ 
a complaint to which pilgrims are exposed on all high ground,, 
and greatly prevails in the vicinity of that tower. . 
V! Can you give us anything that will cure us of this 



Ste A perfect and lasting cure seldom, if ever, takes place 
this side of the river which terminates your journey. But J. 
have a medicine which often gives relief when the fit comes on 
It is called McMider's Pills. The pnncipal ™g™^* 
the herb Self-loathing, which grows everywhere m this valley. 
A handful of this, with a small quantity of Selffowle^e, 
and a few grains of Consideration, being compounded together 
and moistened with the water of Contrition makes a box o 
them Two or three of these pills, taken fasting, will giv e i e- 
lief in most cases; or prevent a fit from coming on, it taken 
seasonably. Their first operation produces a sense of weak- 
ness through the whole frame ; but that is very soon followed by 
Same composed, agreeable sensation, which is felt on breath- 
ing the air of this valley. They are at first a little disagreeable 
to & the taste, but habit soon renders them pleasant 

So he gave the pilgrims each a box of these pills ; and hav- 
ing taken some according to his directions, they soon felt their 
ha°ppy effects. And in a little time, refreshments being brought 
in they sat down with their host, and partook of his fare, which 



IN THE NINETEENTH CENTURY. 



99 



they found very sweet to their taste. Then, as the day was 
far spent, Stephanas invited them to stay with him till the 
next day, which they willingly consented to do. They then 
sat down, and resumed their conversation, as follows : 

Ste. Did the men, with whom you parted at my door, come 
in your company all the way from the stile of the Hypocrite's 
Hope, to this place ? 

Ard. No. They came with us to the village of Careless, 
where they stopped to hear Mr. Self-conceit preach, being in- 
vited by one of the inhabitants, who extolled him as one of 
the finest preachers in the world. 

Ste. Why did not you stop too ? Were you not invited ? ; 

Ard. Yes. But we had seen him before, and had no incli- 
nation to hear him. 

Ste. Where had you seen him? 

Ard. While we stood near the cross, he came by ; and see- 
ing us much affected at the sight, he began to call us poor, 
deluded creatures ; and tried to make us believe, that he who 
died on it was nothing but a man like ourselves. 

Ste. Perhaps it is well for you that you first met him there, 
when he showed himself in his true light. He imposes upon 
many by his good words and fair speeches. He pretends to 
so much liberality of sentiment, and to such charitable feeling 
towards all men, that he blinds the minds of numbers to his 
true character, and they little suspect him to be an enemy to 
the Lord of the way. His preaching, for the most part, is 
very smooth, both in matter and manner, and most of what he 
says in his sermons is capable of an interpretation which is 
consistent with truth. His great art is to keep the distin- 
guishing truths of Christianity out of sight, and not to give any 
alarm by bringing forward his errors ; that thus he may lull 
suspicion asleep, while he leaves the mind uninstructed, and 
ready to embrace any error he may think prudent to insinuate* 
Meanwhile, he endeavors to lower down the estimation in 
which the advocates of truth are held, by calling them good, 
but weak men; well meaning, but not very enlightened; 
while he embraces every occasion of praising up those c-f his 
own sentiments, as great, and good, and learned, and liberal, 
and the like. Real pilgrims who hear him preach, usually 
discover that there is something wanting in his sermons. They 
are not fed with the sincere milk of the word ; but if they are 
not well instructed before, they are not very likely to discover 
what the matter is ; and are often imposed upon by those pro- 
fessions of charity, which are ever on his tongue. He cries 
down doctrinal preaching, and religious controversy, because 
he knows his own sentiments will not bear examination, And 



100 



THE PILGRIM'S PROGRESS 



he cries up what he calls practical preaching, because he knows 
that all men, whether Christians, heathens, Mahometans, or 
Jews, believers or unbelievers, will speak favorably of a good 
moral life; and according to their own construction of the 
phrase, will be in favor of practical preaching. But you will 
find more of the same fraternity in the town of Vanity, if you 
stop there. Your late fellow-travellers were well pleased with 
his preaching, I suppose. 

Th. I should conclude so, from what I know of their senti- 
ments ; but we did not ask them. We did not meet with 
them again till we came into this valley, when they came in 
by the road that enters this from the left hand. 

Ste. Then they called at the new house, just at the top of 
the hill Difficulty, which is kept by Hypocrisy and her sisters. 
Most of those who come into the way by the stile of the Hypo- 
crite's Hope, call at that house ; and they inveigle some true 
pilgrims too, and by their arts get them under their influence 
for a time. How did you escape them ? They seldom let 
any pass without trying to persuade them to go in. 

Ard. We did not entirely escape them. For I was so in- 
considerate as to be inclined to go in, at the first invitation, 
and urged my brother with me, against his better judgment. 

Th. And I consented to go in, while yet I was not satisfied 
that it was the right house. 

Ste. You were both to blame. You should have consulted 
your books, and taken heed to the directions contained in 
them. But how did you get away ? Why did they not pre- 
vail upon you to take the left hand path ? 

Th. We were not pleased with their conversation in the 
evening ; and so after spending the night in reading our books, 
and in crying to our King for forgiveness and direction, we left 
the house as soon as it was light in the morning, without re- 
garding the cries of the porter, and not having seen the mis- 
tresses of the house. 

Ste. You have great reason to be thankful for your deliver- 
ance. It is not often that any get out of their hands with so 
little trouble. For though they profess unbounded charity, 
and liberality of sentiment, and a willingness to let every one 
choose freely his own place of entertainment, and disclaim the 
idea of retaining any against their will— all this is intended to 
influence travellers to come to their house, and to persuade 
them to stay contentedly. But if any seem to manifest a wish 
to get away from under their influence and control, the whole 
family is at once roused to oppose it. All the arts of flattery, 
persuasion, and entreaty, are made use of, and every obstacle 
which can be invented, is thrown in their way. And if, after 



IN THE NINETEENTH CENTURY. 



101 



all any will abandon them, he is snre to incur the displeasure 
of the whole family; and to be followed through the who e 
of his journey with the most unkind insinuations and reports 
against his character. But come ; tell me all your adven- 
tures since you set out, and how you came to set out on pu- 

gn So a Thouahtful and Ardent related to Stephanas their whole 
history ; and then begged the favor of hearing from him a re- 
lation of his own, to which request he readily assented. 



CHAPTER XY. 

Then Stephanas related his history, as follows : 
I was born in this place, of parents who kept this house 
before me ; and was early taught to read the King s statute 
book, and to listen to the instructions of the King s ambassa- 
dors. Nothing worthy of being mentioned occurred in the 
early part of my life, till I was of age, only that I was quite 
weary of this valley, and of such a retired hie as my parents 
led and longed to see more of the world. I had become also 
very neglectful of the King's book, which I avoided when I 
could, and was quite averse to religious instruction. 

When I was of age, I went first to the town of Vanity 
where I resided a few years. And here, though I was much 
engaged in the business of the fair, my religious education 
operated as a restraint upon me, so that I did not feel any in- 
clination to join in many of the practices which are common 
there Yet, by degrees, the restraints I had felt became less, 
and I began to associate with several young men of loose prin- 
ciples and vicious habits, and to spend my leisure hours m 
their company. Still, however, I was resolved to maintain a 
fair character among men, and to avoid any practice which 
was esteemed disreputable. And I also spent a considerable 
portion of my time in reading such books as fell m my way. 

Being intent on rising in the world, and watching for an 
opportunity to advance myself, I readily embraced an occa- 
sion of going to the City of Destruction, and engaging in busi- 
ness there, which I flattered myself would be more profitable 
I continued there also several years, without any material 
chano-e in my circumstances. I tasted of the streams of sen- 
sual pleasure ; but the waters made me sick and I refrained. I 
dug in the mines of worldly gain, but without much success. 



102 



THE PILGRIM'S PROGRESS 



I was most desirous of climbing the hill of Worldly Honor. I 
looked at those who were ascending, and envied them the dis- 
tinction they had attained. But the crowd of those who were 
pushing forward, and endeavoring to climb, was so great, that 
I could not make my way through them, even to the foot of 
the hill. 

During nry stay there, I had generally neglected to hear 
any of those who were called the ambassadors of the King, 
and spent my time in business or amusement. Yet I still in- 
tended to go on pilgrimage at some future day. One day 
Conscience came in, and told me plainly that I was exposed to 
the wrath of the King, and that there was no way to escape it 
but by leaving that place. So I promised him that I would 
leave the place, and set out on pilgrimage ; and with that he 
seemed pacified, and left me. Then, after some time, he called 
again, and spoke in a more menacing manner, threatening me 
with speedy death, if I did not hasten out of the city. At 
this I was considerably alarmed, and packing up my effects, I 
removed to the town of Morality, and resided next door to 
Mr. Legality, with whom I was much pleased. 

Not seeing any thing of Conscience for some time, however, 
and still feeling an inclination to spend some longer time in the 
city, I returned thither, and resumed my old occupation. But, 
to keep up the appearance of some respect to religious things, 
I attached myself to the parish of Dr. Smoothman, on whose 
preaching I attended constantly, and was, for some time, w^ell 
satisfied with it. He taught, that if we led a sober, regular 
life, went constantly to church, were honest in our dealings, 
kind to the poor, and did not fall into any disreputable prac- 
tices, nor any violent out-breaking sins, all would be Well with 
us, though we never left the city. 

But, although I was well pleased with such instructions, as 
being well suited to the inclinations of my heart, I could not 
entirely believe them. For, I had been too well acquainted 
with the King's book in my youth, though I had neglected it 
now for some years, not to know that it was necessary to enter 
the Wicket -gate, and go on pilgrimage. So I began to fear, 
lest, if I continued to attend his preaching, I should be per- 
suaded to give up all thoughts of going on pilgrimage, and ul- 
timately perish with the city. I then left his parish, and joined 
that of Dr. Soothing, who was understood to be in favor of the 
pilgrim's life. Under his preaching I was better satisfied : for 
I did not know enough, then, to perceive that it was even more 
dangerous than that of Dr. Smoothman. For though it had 
more of the semblance of truth, by which it was more likely 
to gain confidence, it was still radically wrong. 



IN THE NINETEENTH CENTURY. 103 

He said very little, in any of his discourses, that was calcu- 
lated to disturb our peace, and make us sensible of our danger 
and emit When he introduced such subjects as depravity, 
atonement, regeneration, and the like, he did it in a manner so 
gentle, and kind, and tender, that no one could oe offended 
!nd treated them in such general terms, that no one could tell 
what were his precise views of them. But from his general 
manner of preaching, I soon got the idea that my depravity 
was inherited from my forefathers, and was rather to be oo.ed 
upon as a calamity, than a fault : that it was what I could not 
help ; that none could set out on pilgrimage till the Kmg should 
please to send a messenger to carry him through the gate ; ; and 
that it was my duty to wait patiently the King s time, and be 
in the use of certain means to obtain the Kmg s favor, which, 
if persevered in, would certainly obtain it. So I began to use 
the means he pointed out, such as reading the Kmg s book at- 
tending constantly at church, and praying to the King after 
L JLftr And I did all this the more readily, because I 



found it did not interfere with my love of the world, nor my 
supreme regard to my own happiness; but that the latter es- 
pecially was fostered and encouraged by it. 
P In this manner I went on for some time, and began to think 
I was in a very good way, and had become a much better 
maT But, at a certain time, I mingled with a crowd to hear 
Evangelist preach, being moved by curiosity to hear one that 
was so mucn spoken against. I do not recollect his text, nor 
the outlines of his sermon ; but I well remember J»*Jj48 
course contradicted nearly all the oonu*» IW 
He taught that we are both active and dependent m al that 
we do that our depravity is voluntary, and consequently not 
Zr cakm ty, but our crime ; that repentance is the immediate 
Ttv" mers and that they have no excuse for delaying it a 
mint S 'all selfishness sin, that love to Gc > to ^gen- 
uine must be for what he is in himself, and not loi what we 
Triect to eain by it ; that we must cease to make our happi- 
ness ou sup erne object, and make the glory of the Kmg our 

without love, repentance, and faith, » » aD0 J h f 



104 



THE PILGRIM'S PROGRESS 



of Evangelist's discourse : and I no longer wondered why he 
was everywhere spoken against. I could not bear it better 
than others, and resolved never to hear him again. 

On returning home, however, I was so uneasy, that I thought 
I would take the King's book, and find passages to refute the 
hated doctrines. So I searched some time, but did not get 
any satisfaction, because I found more that seemed to favor 
what Evangelist had said, than I could against it. So I went 
to Dr. Soothing, and told him my difficulties. He told me 
that he rather thought Evangelist was a good man, but very 
imprudent, and always carrying things to extremes ; that those 
things were points of a doubtful, metaphysical, or speculative 
nature, mere theories, difficult to be understood, and quite un- 
necessary ; that he wondered Evangelist would be always feed- 
ing his hearers with strong meat, and have no more regard to 
their venial prejudices ; that no other ambassador of the King, 
in our whole city, thought it necessary to preach so ; that he 
had made himself unpopular through his own fault ; and that 
he wondered any would continue to hear him. He concluded 
by exhorting me to let these points alone, and go on in my old 
course of using: means to induce the Kino- to send his agent to 
carry me through the gate, and to wait patiently the King's 
time. I observed that he seemed unusually moved while say- 
ing these things, and to lose his wonted mildness, and gentle- 
ness, and tenderness, and to be almost as much displeased with 
Evangelist and his doctrines, as I was myself. I was gratified 
with this ; but yet I was disappointed that I got no aid from 
him towards refuting those odious doctrines, and thought that 
in this instance he carried his prudence as much too far, as 
Evangelist did his doctrines. 

After this, I continued to attend the same round of duties, 
as I then supposed them ; but with less satisfaction. My 
peace had been disturbed, and I felt restless and uneasy. 
Sometimes I went to hear Mr. Save-all, who plainly told us 
there was no burning pit beneath our city, and that all would 
be received into favor at last. I should have been glad to em- 
brace his doctrines, and tried for some time to do so ; but I 
saw too much in the King's book against them. Sometimes I 
went to hear Mr Lawless, who taught that the Prince Imman- 
uel had obeyed the law of the King in our behalf, and suffered 
its penalty for us, and thus had wrought out a finished right- 
eousness which was transferred to such as would only believe 
it to be theirs ; that no acts of repentance, nor love, nor obe- 
dience, of ours, were of any use, nor furnished any evidence in 
favor of those who performed them. The only thing he ex- 
horted us to do, was to believe that the Prince Immanuel had 



IN THE NINETEENTH CENTURY. 



105 



taken all our sins, and given us all his righteousness ; but he 
admitted at the same time, that there was no evidence on 
which we were to believe this, either from the King's book, or 
from any other source. " You must work it out in yourselves," 
said he, "by the assistance of the agent of the King." And 
he said, " It is not true, before you believe it, but it becomes 
true when you do believe it." I tried for a while, to work my- 
self up into this belief ; but I found I could not believe any 
thing without some evidence, real or supposed, that the thing 
I believed was true before I believed it, and would remain true, 
whether I believed it or not : — so I deserted him. 

At length, Mr. Blind-guide came along ; and I went to hear 
him. The greatest part of his discourse w^as directed against 
what he supposed Evangelist to teach, though he made but 
poor work in stating what it was, and poorer still in refuting 
it. But when he came towards the close, he undertook to tell 
us what was the way of escaping the destruction to which we 
are exposed in the city, and of reaching the Celestial country. 
He said there was a luay into the way, to which he could di- 
rect inquirers, which was at once both safe and easy ; and ex- 
horted all to prepare to leave the city immediately, and to take 
directions from him. I was pleased to hear him oppose Evan- 
gelist, and to hear of a safe and easy way into the way, which 
I might take when I should be disposed to set out ; which, 
however, I was not yet inclined to do. 

Not long after, I heard that Evangelist was to preach again ; 
and though I hated the man, and hated his doctrines, yai I 
concluded I would hear him once more, in the hope he would 
say something which would give me a better opportunity of 
refuting him, at least to my own satisfaction. So I heard him. 
And on this occasion he drew such a picture of the depravity 
of my heart, of its enmity to the King, its hatred of the truth, 
its opposition to the King's way of salvation, its love of error, 
and of the various ways I had taken to quiet my own mind, 
and fortify it against the truth, that I verily thought his whole 
discourseVas aimed at me, and that some one had been tell- 
ing him all about me. I was full of rage ; and determined, 
that as soon as he dismissed the meeting, I would go up to 
him, and vent my displeasure at him, for thus exposing me be- 
fore the whole assembly. I went up to him accordingly, and 
asked him who had been giving him an account of me. With 
that, he looked gravely at me, and said, " I know you not. 
ISTo one has told me any thing about you. But, if the charac- 
ter which has been described is yours, take heed that the end 
which has been described, be not yours also." I was so struck 



106 



THE PILGRIM'^ PROGRESS 



with this reply, that, ashamed and confounded, I slunk away, 
without saying any thing more to him. 

As soon as I had returned home, Conscience came in, and 
reiterated what Evangelist had said, threatening me, at the 
same time, with the vengeance of the King, if I did not imme- 
diately set out on pilgrimage. So I resolved to go ; but went 
first to Dr. Soothing, my minister, for some directions. He 
repeated the directions I had received from him before. I told 
him I had been following them a long time, and yet my dan- 
ger seemed to increase : I now found myself more wicked than 
I had supposed I was, and was afraid I should yet perish. 
He asked me if I did not desire to escape from the wrath to 
come. I told him I did. Then, said he, if you have such a 
desire, it is the King who has given it to you, and his giving 
it to you is an indication that he intends to gratify it. I plainly 
perceive, that he has begun a good work in you ; and I have 
no doubt that he will carry it on, in his own due time.^ "He 
that desires to repent, does it already, in some measure." You 
have made a hopeful beginning. Only continue on in the use 
of means, and all will be well. I heard him respectfully, and 
took my leave, with a painful sense that his encouragements 
and directions did not suit my case, and that if I depended on 
them, I should inevitably be lost. 

My sense of danger being too great to permit me to rest, I 
went to Mr. Blind-guide to inquire about the way into the 
way, of which he had spoken. Then he called for one to be 
my guide till I should get into it, whose name he said was Re- 
pentance, but I afterwards learned that his true name^ was 
False-repentance. This guide conducted me up the hill of 
Selfish-sorrow, near Mount Sinai, whose thunders increased 
my terror, and made me hasten up the hill. Then he took 
me to a gate, which he said was the gate of Experience, but I 
afterwards found its true name to be the gate of Delusion. So 
I knocked, and the gate was opened by a man, whose name is 
Self-confidence. Then my conductor left me, telling me I was 
now in the way into the way, and that I should have no fur- 
ther need of his services. 

So the man who opened the gate took me into his house, 
and lodged me all night, for it was now towards evening. I 
inquired of him the name of the village, and he said it was 
called Peace-in-believing ; but I have since learned that its 
true name is False-peace. He told me, moreover, that now, 
since I was in the way into the way, there was no particular 
occasion for my going on ; and as he was in want of one to 
assist him in attending on his company, with which his house 
was thronged, he would gladly take me into his service for * 



IN THE NINETEENTH CENTURY. 



107 



season ; and when I thought proper, I could proceed on my 
journey ; to which proposal I willingly agreed. 

With this man I remained several months ; and saw and 
conversed with his guests, among whom I found a great variety 
of characters and opinions. But in one thing they all agreed : 
Their religion was wholly selfish ; their own happiness was 
their only motive in wishing to leave the city of Destruction, 
and go on pilgrimage. And, in this respect, they all agreed 
with me too, as my feelings then were. 

While here, I learned that this way into the way leads from 
the house of Mr. Self-confidence to a certain stile, which is 
there called Assurance-of-hope, by which it enters the King's 
highway, beyond the house of the Interpreter. It is the same 
stile by which your late companions entered, and to prevent 
mistakes has its true name marked on it, as you saw, on the 
highway side, by order of the King. This way is so contrived 
that those who travel it shall not have an opportunity to call 
at the house of the Interpreter, with whom those who made it 
do not wish travellers to become acquainted. And Mr. Self- 
confidence boasts that his house contains more curiosities and 
affords better instruction than the house of the Interpreter, 
who, he says, is now in his dotage. And as the house of the 
Interpreter has its significant rooms, so has the house of Mr. 
Self-confidence. But, with the latter, the significant rooms are 
the rooms in which his guests are lodged for the night. 

These lodging-rooms have different names, according to their 
different properties. One is named the chamber of Vision, 
another the chamber of Impulse, another the chamber of Scrip- 
tare, another the chamber of Dreams, and the like. And I 
remarked that those who lodged there chose the different 
rooms, according to their own taste. Those who lodged in the 
chamber of Vision, always saw some wonderful sights of a sig- 
nificant kind. Sometimes they saw the Black Tyrant coming 
towards them, with his grim attendants ready to seize them * 
and just when they thought they were about falling into his 
hands, they saw a company of shining ones coming to their re- 
lief, at sight of whom the Black Tyrant and his troop would 
flee away. Sometimes they saw the fiery pit opening its jaws, 
and felt themselves sinking into it ; and when it seemed just 
ready to close upon them, they saw the Prince Immanuel fly- 
ing swiftly towards them, and taking them up in his arms, and 
carrying them upward into the bright regions of celestial day. 
Sometimes they saw themselves standing before an inexorable 
judge, who, with frowning aspect, was pronouncing upon them 
the sentence of condemnation; and then they saw his Son 
standing by, with a benignant smile, interposing in their be- 



108 THE PILGRIM'S PROGRESS 

half, and pleading for their pardon, pointing to his bleeding 
wounds Sometimes they saw a vision of the Celestial City 
in all its brightness, and the Prince Immanuel sitting upon his 
throne of glory, looking at them with a smile, and beckoning 
them to come up thither. Sometimes they saw the Prince 
Immanuel hanging upon the cross, with the blood streaming 
from his wounded hands and pierced side, and could discern 
their names written upon his heart. These and similar sights 
in almost endless variety, were common to those who lodged 
in that chamber. 

Those who lodged in the chamber of Dreams, usually nad 
dreams of such like things as were seen by those who lodged 
in the chamber of Vision. Those who lodged m the chamber 
of Impulse, had certain mysterious impressions made upon 
their minds, which they could not describe to others, but which 
they themselves seemed perfectly to understand. Those who 
lodged in the chamber of Scripture, heard certain texts of 
Scripture repeated to them: such as "Be of good cheer ; thy 
sins be forgiven thee :"— " Why tarriest thou ? Arise and be 
baptized, and wash away thy sins :"— « Go thy way ; for God 
now accepteth thy works :"— and the like. 

And in the morning, when the guests came together, it was 
customary for each one to relate what vision, or dream, or im- 
pulse, each had had the preceding night, or what text of Scrip- 
ture he had heard pronounced ; and to tell what the import of 
it was ; for they always appeared to know, better than another 
person could tell them, what the meaning was. And after 
long acquaintance there, I found that each one had such a kind 
of vision, or dream, or impulse, or heard such a kind of text 
of Scripture, as he wished for when he retired. And I have 
since found, that those who lodge there always remember 
these visions, or dreams, <fcc, and frequently tell them on their 
journey, and rely upon them as their chief passport at the 
celestial gate. 

So after I had remained some time at the house of Mr. belt- 
confidence, he was so well pleased with my services, that he 
began to tell me that I should make an excellent guide to pil- 
grims, if I only had a call to that work, and might be of great 
assistance to Mr. Blind-guide in persuading the inhabitants of 
the city of Destruction to set out on pilgrimage. And he ad- 
vised me to take up my lodging one night in one of the sig- 
nificant chambers, that I might know whether I was called or 
not. Accordingly I resolved to comply with his advice, and 
selected the chamber of Scripture, inwardly wishing that I 
might have a call to the work. During the night, I heard a 
voice saying unto me, " Go thy way ; for the Lord hath sent 



IN THE NINETEENTH CENTURY. 



109 



thee." Then, in the mornings I told what I had heard, and 
Mr. Self-confidence, and all that were there agreed with me, 
that this was a sufficient call. So I went immediately to Mr. 
Blind-oTiide, and told him what had hapnened, and he crave me 
the right hand of fellowship to take part with him in his work ; 
and added many instructions and directions how I might pro- 
ceed most successfully. 

In connection with Mr. Blind-guide I continued some time, 
copying his manner, and following his directions, with no small 

| degree of self-complacency, and being much puffed up with 
the commendations I received. At length I found myself 
puzzled with several things which those with whom I con- 
versed cited out of the King's book, against what I taught. So 

I I called on Mr. Blind- guide, and cited several of those pas- 
sages, and got his explanations. But when I came to ask him 
what I should do with such passages as these, " As many as 
were ordained to eternal life believed," and the like, he had 
nothing to say, only that it was his advice that I should have 
nothing to do with them, but keep as far from them as possi- 
ble. This startled me : for I believed that the King's book was 
the only rule of truth and duty ; and I concluded that if the 
system he and I were teaching made it necessary to keep as 

| far as possible from any part of the King's book, we must be 
so far wrong. 

I was thus led to examine that book more carefully than I 
had done ; and the result was, a deep conviction, that as all 
my religion had been selfish, it had been all wrong ; and that 
I hated the true character of the King, with all my heart. 
This conviction filled me with deep distress, and led me again 
to hear and converse with Evangelist ; soon after which I en- 
tered the Wicket-gate, with such feelings as you have described, 
I' and came on my way. At the Interpreter's house, I was fur- 
ther instructed in the King's book, and more accurately under- 
stood the delusion by which I had so long been blinded. At 
the village of Careless, I was persuaded to stop and hear Mr. 
Self-conceit : and was, for a time, imposed upon by his pro- 
fessions of unbounded charity. But I had become too much 
attached to the King's book, and read in it too constantly to 
be long deceived by him. At the new house I made a short 
stop, but long enough to understand that the inhabitants of it 
w^ere not friendly to the Lord of the way. At the house 
r Beautiful, I spent some time very agreeably ; and then came 
1 on to this place, where my aged parents received me joyfully, 
[ as a returning prodigal. Here I have continued ever since, and 
\ \ when my parents were called hence to the Celestial City, T 
i succeeded them in their house and employment. 
10 



110 



THE PILGRIM'S PROGRESS 



CHAPTER XVI. 

After Stephanas had finished his relation, the pilgrims re 
tired to rest ; and in the morning went on their way. Then 1 
observed that their way was smooth and easy to their feet, and 
the air of the valley was refreshing and invigorating to then 
spirits. And as they went along, they sung : 

« Great God ! how infinite art thou ! 
What worthless worms are we ! 
Let the whole race of creatures bow, 
And pay their praise to thee. 

" Thy throne eternal ages stood, 
Ere seas or stars were made; 
Thou art the ever-living God, 
Were all the nations dead. 

" Eternity, with all its years, 
Stands present in thy view ; 
To thee, there's nothing old appears— 
Great God ! there's nothing new. 

" Our lives thro 5 various scenes are drawn 
And vex'd with trifling cares ; 
While thine eternal thought moves on 
Thine undisturb'd affairs. 

" Great God ! how infinite art thou ! 
What worthless worms are we ! 
Let the whole race of creatures bow, 
And pay their praise to thee." 

Then I observed that just as they had finished their song, 
a man came into the road, with a very pleasant countenance, 
and said : 

Charming lines — charming lines those are, which you were 
singing : and well befitting this charming valley. It does my 
heart good to see pilgrims passing through this valley, and hear 
them singing the praises of their Lord and King. 

Thoughtful It becomes us, indeed, to praise our Lord and 
King, for he is a great and good being, and worthy to be loved 
and'praised by all intelligent creatures. 

Man. Yes ; a great and good being, truly : and we can 
never love him enough. He is so kind to us, and is daily be- 
stowing so many favors upon us, that we must be very un- 
grateful if we do not love and praise him. 

Ard. He is, indeed, bestowing many and great blessings 



IN THE NINETEENTH CENTURY. 



Ill 



upon us, of which we are most undeserving ; and a sense of 
his great goodness to us ought to humble us the more. 

Man. True ; we are very unworthy ; and therefore we 
should love him the more for his great love to us, unworthy 
as we are. 

Th. A deep sense of our unworthiness, and of the great 
mercies bestowed on us by our Lord and King, will not fail 
to fill our hearts with gratitude to him, if we feel as we ought. 
But I apprehend there are other reasons why we should love 
him besides his kindness to us. 

Man. O yes. His kindness to us is the best evidence of his 
goodness ; but his kindness to our friends ought not to be for- 
gotten, nor his kindness to the whole human race. There are, 
as you say, other reasons why we should love him, besides his 
kindness to us. N 

Th. His kindness to others will not fail to affect our hearts, 
if we love our neighbor as ourselves ; but I alluded to the ex- 
cellence of his character. I think we ought to love him for 
what he is in himself. 

Man. Certainly; so I think. We ought to love him for 
what he is in himself. But he has told us what he is in himself : 
he is Love. He revealed himself to Moses, as " the Lord, the 
Lord God, merciful and gracious, long suffering, and abundant 
in goodness and truth, keeping mercy for thousands, forgiving 
iniquity, and transgression and sin." He is good, and his good- 
ness renders him worthy to be loved and praised. 

Th. That is true. It is his goodness that renders him 
worthy to be loved and praised. But his goodness is as really 
exercised in punishing some, as it is in bestowing mercy upon 
others. When he made the proclamation before Moses, of 
which you have recited a part, he did it in fulfilment of the 
promise, "I will make all my goodness pass before thee." 
And besides what you have quoted, he said also, " and that 
will by no means clear the guilty;" so that punishing the 
guilty is a manifestation of his goodness too ; and we ought 
to love him for his goodness in punishing sin, as really as we 
do for his goodness in pardoning it. 

Man. I perceive we shall not disagree at all. It was in- 
deed an expression of his kindness to the Israelites to destroy 
Pharaoh and his host in the Red Sea ; and they could praise 
him for this as well as for opening the sea to let them pass 
through. 

Th. I think that the greatest reason the Israelites had to 
praise God for destroying the Egyptians at the Red Sea was, 
that it was a display of his glorious justice upon the Egyp- 
tians ; and not merely because it was a deliverance to them, 



112 



THE PILGRIM'S PROGRESS 



Man. Yes, yes ; you are right ; 1 agree with you perfectly. 
It gives me great pleasure to meet and converse with pilgrims ; 
and it would" be gratifying to me, if you would call at my house 
and refresh yourselves. I reside a little farther on, and keep 
a house for the entertainment of pilgrims. t £ 

Th. We have no occasion to stop, having lodged last night 
at the house of Stephanas, in this valley ; and we wish to have 
the day before us, that we may get through the next valley be- 
fore night. 

Man. At the house of Stephanas? He is a very good 
man, and keeps an excellent house. I like him very much as 
a neighbor, and agree with him very well in my sentiments. 

Th. I have heard of some who agree with every man they 
meet, and appear to have no opinion of their own on any sub- 
ject. 

Man. And you must allow that it is a very pleasant cir- 
cumstance, when we can agree with those with whom we 
happen to be. Union is certainly a very pleasant thing. 

Th. Yes ; but when union is procured at the expense of 
truth and a good conscience, it costs more than it is worth. 

Man. O yes. I agree with you there too. A good con- 
science is to be maintained. But I am so happy as to be of 
that disposition, that I can accommodate myself to my com- 
pany, without doing any violence to my conscience. I have 
learned of the great apostle, " to be made all things to all 
men ;" and by this exercise of Christian condescension, I secure 
the friendship of all. 

Th. Yes ; I have heard of you. Your name is Any -thing. 
You have no fixed principles at all, unless it is the supreme 
love of yourself. You wish to be esteemed and caressed by 
every body ; and to gain that end you accommodate yourself 
to every one's opinions, pretending to think just as those do 
with whom you happen to be. You call it Christain conde- 
scension ; but it is gross hypocrisy. And you abuse the apostle 
when you quote his condescension in things which were in them- 
selves indifferent, to justify you in regarding every thing as in- 
different. You flatter yourself that by these means you secure 
the friendship of all ; but, indeed, you do not secure the last- 
ing friendship of any one. For when good or bad men find 
out your double dealing, they all despise you. 

Man. Oh, you are quite uncharitable. But I am in haste ; 
so, good-bye. 

Then he turned off, on the left hand, to his house, which 
stood a little out of the way. And Ardent said to his com- 
panion : 



IN THE NINETEENTH CENTURY. 



113 



Were you not a little too hard upon him, brother ? He seemed 
to talk very well. 

Th. He showed his selfishness plainly enough, while at the 
same time he discovered his strong desire to please us, by try- 
ing to make us think he agreed with us in every thing. And 
as fast as he discovered my sentiments, he altered his state- 
ments, so as to make them come nearer to mine. I abhor such 
double dealing. 

Ard. Is it not generally thought a mark of politeness to 
seem to yield a little of our statements, in order to accommodate 
them to the sentiments of those with whom we happen to 
be? 

Th. It may, perhaps, be generally thought so ; but the 
great question ought to be, whether it is honest. A Christian 
must be a man of integrity ; and I do not see how it can be 
consistent with integrity, to talk one way at one time, and the 
contrary at another, just according to our company. I can- 
not think it is any thing else than the basest hypocrisy, to talk 
in favor of certain opinions with one man, and against them 
with another, merely to please them and gain their favor. 

Ard. Is it not sometimes practised, to some extent, by 
good men, in order to increase their influence, and in that way 
their opportunity to do good ? 

Th. I have known some, that I could not but hope were, 
on the whole, good men, who appeared to me to commit a great 
deal of sin in this way. We are not to do evil that good may 
come. And besides, this policy must sooner or later defeat 
its own end. For, when men discover that this is the prac- 
tice of any one, it destroys their confidence in every thing he 
•says. They perceive that he is more desirous of gaining their 
favor than he is of maintaining truth ; and they despise him 
for it. Honesty is always the best policy, in the end. When 
a man is known to speak nothing but what is strictly true, and 
to express no sentiments but what he honestly believes, his 
word will be depended on ; and even those who do not like 
his sentiments will respect him for his integrity. 

By this time I perceived that the pilgrims were about to 
enter the valley of the Shadow of Death ; at the sight of 
which they felt their spirits sink, and a degree of gloom to 
come over their minds. Then Thoughtful plucked out his 
book, and read therein as follows : "The Lord is my rock and 
my fortress, and my deliverer, my God, my strength, in whom 
I will trust : my buckler and the horn of my salvation, and my 
high tower. I will call upon the Lord, who is worthy to be 
praised : so shall I be saved from mine enemies. The Lord is 
my light, and my salvation ; whom shall I fear ? The Lord 



114 



THE PILGRIM'S PROGRESS 



is the strength of my life ; of whom shall I be afraid ? Yea, 
though I walk through the valley of the Shadow of Death, I 
will tear no evil ; for thou art with me ; thy rod and thy staff, 
they comfort me." Then I observed that they went on with 
more courage, carefully taking heed to their feet, lest they 
should fall into the ditch, on the one hand, or into the quag- 
mire on the other. And the better to keep up their spirits, 
they sung : 

11 Lord, what a wretched land is this, 
That yields us no supply, . 
No cheering fruits, no wholesome trees, 
Nor streams of living joy ! 

" Yet the dear path to thine abode 
Lies through this horrid land : 
Lord, we would keep the heavenly road, 
And run at thy command. 

" A thousand savage beasts of prey 
Around the forest roam ; 
But Judah's Lion guards the way, 
And guides the travellers home. 

" Long nights and darkness dwell below, 
With scarce a twinkling ray : 
But the bright world to which we go, 
Is everlasting day. 

" By glimmering hopes and gloomy fears, 
We trace the sacred road, 
Through dismal deeps and dangerous snares, 
We make our way to God.' ; 

So Thoughtful went beforehand Ardent, being more afraid, 
followed close behind him. Then said Ardent, What a dismal 
place this is : I fear I shall never get through it. Then said 
Thoughtful, Let us remember the divine direction, " Wait on 
the Lord ; be of good courage, and he shall strengthen thy 
heart ; wait I say on the Lord." So they cried unto him that 
is able to help, and kept on their way, till they came towards 
the place near which was the mouth of the pit, and thought 
they heard most dismal groanings, and wailings of those that 
were tormented. And while Ardent was listening to these, 
his foot slipped, and he got into the quagmire, where he had 
probably sunk, had not his brother Thoughtful taken him by 
the hand, and helped him out. Oh, said Ardent, I shall perish 
here ; I shall never get out of this dreadful place. I shall 
never see the Celestial City. 

Th. What makes you think so, brother ? Others have been 
in this valley as well as we, and got out safe. The pilgrim 



IN THE NINETEENTH CENTURY. 



115 



Christian passed through here in the night, and yet escaped 
without injury. Cheer up, brother. Only take heed to your 
steps, and trust in him who is able to save. 

Ard. Oh, my brother, if I could trust in him, I know he is 
able to save. But I fear I never had any true faith in him. 
Those who got through in safety, of whom you speak, were 
true friends to the Lord of the way, and he delivered them by 
the strength of his arm. But I fear I never had any true re- 
gard for him, and that he will now cut me off, as I deserve, 
and cast me out of his sight, as an abominable branch. My 
i sins stare me in the face. From yonder horrible pit, I hear 
i the groanings of such as I, with whom I shall shortly have my 
| portion. 

Th. Well, brother, you must judge your own heart with 
yourself. I have taken you for a sincere friend to the Lord of 
the way ; but I know that the judgment of man is a poor de- 
pendence. You may have deceived yourself, and I may have 
; deceived myself, also. But this we know, brother, that our 
! Lord and King will do us no injustice, if he does cast us off, 
and make us the monuments of his displeasure forever. 
i Ard. Oh no ; he will do us no injustice. I deserve to 
i perish ; and if I do perish, he will be glorious forever. I think 
I rejoice in that. 

Th. We know that it is written, " The Lord has made all 
; things for himself; yea, even the wicked for the day of evil." 
He has made us for himself ; and he will dispose of us as shall 
be most for his glory. And how suitable it is, that he should 
dispose of us as his glory requires. How unreasonable would 
! it be for us to set up our own happiness as an object of more 
importance than his glory ! 

Ard. Oh yes ; infinitely imreasonable. His glory is of more 
importance than my eternal salvation : and if one must be given 
i up, he knows which is best ; and I have nothing to say, if he 
thinks proper to reject me. I deserve to perish. 

Th. We deserve to perish. But it is for his glory to save 
5 some, and to destroy others. He knows what is best, and will 
\ do what is best. He will save those whom it is for his glory 
to save ; and he will destroy those whom it is for his glory to 
' destroy. And ought we not to rejoice, that we, and all others 
I I are in the hands of one who knows how to dispose of us, for 
r \ time and eternity, in the best possible manner ? 

Ard. We ought to rejoice to be in his hands, as the clay is 
| in the hands of the potter. And I do rejoice that I am in his 
hands. And if he thus say, with respect to me, " I have no 
delight in thee ; behold here am I, let him do to me as seemeth 
good unto him. ,, 



116 THE PILGRIM 5 S PROGRESS 

Then I perceived that Ardent was greatly relieved in his 
mind, and they went on cheerfully, till they got past the mouth 
of the pit. Then said Ardent : 

It was near this place that Christian was so confounded 
that he did not know his own voice, and mistook the blas- 
phemous suggestions of the evil ones for the workings of his 
own heart. And I think I have just had something ot the 
same nature, for it seemed as if some one whispered m my ear, 
" There is no Celestial Citv— all religion is a delusion— the 
King's book, as it is called, is a forgery— when we die, we 
shall perish like the brutes." Can you tell me, brother, what 
it means ? 

Th. I conclude they must be the suggestions ot the evil 
one. But take care that you do not make them your own, by 
entertaining them, and consenting to them in your heart. It 
is written, "Resist the devil, and he will flee from you. 

Ard I do not think they are mine, for I abhor them. I do 
believe the King's book is true, for I have felt its power upon 
my heart, in such a way, as I think I never could have fe.it a 
mere forgery of men. But, since I have been troubled with 
such thoughts, I should like to converse with you a little upon 
the evidences we have that it is indeed the King's book. 

Th. It is the word of the King, being written by his direc- 
tion, or it is a forgery. If it is a forgery, it was made by good 
men, or by bad men. If it is a forgery, it could not have been 
the work of good men. Good men do not tell lies ; but it is 
written in that book, "All scripture is given by inspiration of 
God — For the prophecy came not in old time by the will of 
man ; but holy men of God spake as they were moved by the 
Holy Ghost." If it is a forgery, then it was made by wicked 
men. Is not this plain ? 

Ard. Yes ; but it is said, bad men might make such a book, 
to serve their own wicked purposes. .» ^ ; 

Th. Let those who say that, look into the book itself, ana 
tell how such a book can be adapted to serve the purposes 
of wicked men. A book which condemns all dishonesty, and 
fraud, and hypocrisy ; and teaches men to be honest and up- 
right, even though they suffer for it ; a book which requires us 
to do to others as we would that they should do to us, and for- 
bids us to seek revenge of those that injure us ; which requires 
us to bear patiently every injury and insult, and to return good 
for evil unto all men ; such a book cannot be the work of 
wicked men, to serve their own wicked purposes. Its enemies 
themselves must admit, and are constrained to admit, that a 
universal compliance with its precepts would -put an end to all 
wickedness, and promote the best happiness of mankind. Ot 



IN THE NINETEENTH CENTURY. 



all the books which bad men have made, to serve their own 
wicked purpose's, there is none like that, its enemies themselves 
being judges. 

Ard. This argument seems to me conclusive ; but there are 
many others, I suppose. 

Th. Yes ; the argument from prophecy is a good one, with 
those who have sufficient knowledge of history to feel its force, 
: But some men are so ignorant that they are incapable of being 
benefited much by it, 

Ard. How do you state the argument from prophecy ? 

Th. None but God can foretell future events. But the Old 
Testament does very particularly foretell many events, which 
have taken place exactly as they were foretold, long since the 
Old Testament was written. This proves that the Old Testa- 
ment was from God. And the same is true of the New Tes- 
tament. The argument from the miracles of J esus Christ, and 
from his resurrection and ascension to heaven, is a conclusive 
one also. 

Ard. How do you state that ? 

Th. It will not be denied by any man of the least acquaint- 
ance with the history of those times, that there were such men 
as the Apostles ; and that they steadfastly affirmed that they 
saw the miracles they record, and especially, that they saw 
i and conversed with Jesus after he had been crucified and 
buried ; and that they saw him ascend towards heaven, till a 
\ cloud carried him out of their sight. Now, these men have 
told the truth, or they have not. If they have not told the 
| truth, they were impostors who meant to deceive others, or 
they were themselves deceived. But they could not have 
been themselves deceived as to the miracles they affirm they 
! saw, nor as to the fact of the resurrection and ascension of 
Jesus. The things they affirmed, then, were true, or they 
I were deceivers. But if they were deceivers, they must have 
1 had some motive to act as they did. What motive could have 
i induced them to sacrifice their goods, their liberty, and their 
I lives, in affirming what they knew to be a falsehood, when 
they might have saved all by acknowledging the truth ; and 
3 when, if they knew what they affirmed was false, they could 
have no hope of gaining any thing by such affirmation ? STo 
\ sufficient motive can be assigned. To suppose men to do as 
they did, in such circumstances, and to lay down their lives, 
not in support of a falsehood they believed to be true,^ but in 
s ; support of what they knew to be false, would be more incred- 
ible than any of the miracles they record. No ; they were 
i not deceivers. They were honest men, and really saw what 
they say they did. And the facts respecting the life, and 



118 



THE PILGRIM'S PROGRESS 



death, and resurrection, and ascension of Jesus, are true; and 
the Gospel is true. 

By this time, I perceived that they had got into that part of ; 
the valley which was full of snares, and traps, and nets, and pit- j 
falls. But taking heed to their steps, they got along very well, j 
till, at length, a dark cloud came over the sun, and a thick mist j 
arose, so that they could not see. Now, they were hard put 
to it, and knew not what to do. But standing still, they cried i 
unto him that is able to help, saying, " Teach me thy way, O ; 
Lord, and lead me in a plain path, because of mine enemies. " j 
Then I perceived that the mist was soon dispersed, and the h 
sun shone out again, so that they saw their way clearly. Then j 
they said, "Blessed be the Lord, because he hath heard the ; 
voice of my supplications. The Lord is my strength and my , 
shield ; my heart trusted in him, and I am helped ; therefore i 
my heart greatly rejoiceth, and with my song will I praise j 
him." So they went on singing : 

" I'll bless the Lord from day to day ; 

How good are all his ways ! ; 
Ye humble souls that use to pray, 
Come help my lips to praise. 

" Sing to the honor of his name, 
How a poor sufferer cried ; 
Nor was his hope exposed to shame. 
Nor was his suit denied. 

S£ When threat'ning snares around me stood, 
And endless fears arose, 
Like the loud billows of a flood, 
Redoubling all my woes ; 

U I told the Lord my sore distress, 
With heavy groans and tears ; 
He gave my sharpest torment ease, 
And silenced all my fears." 



CHAPTER XVII. 

In this manner the pilgrims went on, till they had got out 
of the valley of the Shadow of Death, and came to that part 
of the road where Christian had seen the blood and bones of 
pilgrims who were formerly slain by the giants Pope and 
Pagan, who dwelt in a cave hard by. And as they approached 
the mouth of the cave, a genteel-looking man came out to 



IN THE NINETEENTH CENTURY. 



119 



meet them, whose name was Free-thinking, and bowing to 
them, accosted them as follows : 

Free-thinking. Your servant, gentlemen. I perceive, by 
your habit, that you are pilgrims. I am a friend to you, being 
equally a friend to all men. This cave was formerly occupied 
by the common enemies of the human race, by whom many 
were put to death, and many more held in the cruel bondage 
of tyranny and superstition. I have prevailed against these 
enemies of mankind, and have put an end to their cruelties. 
Pope is not, indeed, entirely dead ; but I have bound him in 
chains, and keep him close prisoner in his own cave. Please 
to walk in, and gratify your eyes with a sight of your old en- 
emy, and learn how much you are indebted to me for deliver- 
ing you from his power. 

Thoughtful. We acknowledge ourselves greatly indebted to 
the good providence of our Lord and King, for delivering. us 
from the fear of persecution unto death for walking in his ways. 
Whatever instruments he has been pleased to make use of, to 
accomplish that object, our obligations to him are the same. 
And whenever he disposes any of our fellow-creatures to show 
kindness to us, we are willing to acknowledge our obligations 
to them also. Will you please to tell us your name, that we 
may know who it is that claims our gratitude at this time ? 

F. T. My name is Free-thinking. I have long been en- 
gaged in endeavoring to deliver mankind from the bondage of 
superstition, in ail its forms. I have completely overcome this 
old enemy of religious freedom, and would gladly do you a 
further kindness ; for I perceive you have still some supersti- 
tious notions. But, come in with me to my residence, that I 
may show you what I have done, and am still doing for the 
benefit of mankind ; and may introduce you to some of my 
chosen friends. I have a goodly company of them now with 
me, who are all equally desirous with myself, of promoting 
religious freedom. Here is Voltaire, and Volney, and Hume, 
and Gibbon, and Paine, and Godwin, all champions in the 
cause ; with many others who have distinguished themselves 
by their endeavors to deliver men from the tyranny of priest- 
craft and superstition, and secure to them the right of private 
judgment in matters of religion. We have strong claims upon 
the gratitude of mankind ; and we expect our claims to be ac- 
knowledged. 

Th. I have heard of you and your friends, and am not dis- 
posed to admit your high claims upon the gratitude of man- 
kind. You have not only endeavored to destroy the tyranny 
of priestcraft and superstition ; but, under that pretence, you 
have endeavored to destroy all religion, and rob mankind of 



120 



THE PILGRIM S PROGRESS 



their best support in adversity, and their only hope in death, j ti 

You are as really enemies to the Prince Irnmanuel, and his | k 

kingdom, as to the giant Pope, and his authority; and would ji * 

destroy both together if you could. And as to your boasted ;j it 

achievements in destroying the power of the latter, and bind- t 

ing him in chains, for which you claim our acknowledgments, ti 

they do not amount to much. Wickliffe, and Luther, and Calvin, i 

and Knox, and their associates, had already done much more { 

towards it, before you began your efforts, than you have done I 

since. When the pilgrim Christian passed this way, the giant i 

Pope was so infirm, as to be unable to do him any injury. \ 

And your only merit is that of seizing upon a poor decrepit k 

old man, and loading him with chains, when he had already 1 

lost his power of resistance. If Divine Providence has made t: 

any use of you and your friends, to promote the cause of gen- j I 

nine religious liberty, you have not meant so, neither have i 

your hearts thought so. So that, if our Lord and King de- t 

serves our praise for his good design in this, you and your as- t 

sociates deserve the abhorrence of mankind for your bad de- t 

signs in it. 1 
F. T. You talk like one under the influence of fanaticism. Do i 

you really suppose there is any Divine Providence, which regu- 1 1 

lates human affairs ? 

Th. I do most firmly believe in a universal and particular i 
Providence, which directs all events in the wisest and best pos- 1 
sible manner. I believe that our Lord and King " worketh all 1 1 
things after the counsel of his own will," so that not a sparrow 1 1 
falleth to the ground without him, nor even a hair of our heads. J 

F. T Why should that great Being;, who made the world, (if 
there is any such,) concern himself with the little, petty affairs 
of men, who, in comparison with him, are as nothing, less than | 
nothing, and vanity ? 

Th. Because he " hath made all things for himself;" and 
must have done it with some design: for no intelligent being 
acts without design. And that design he will undoubtedly ac- J 
complish. 

F. T. What possible design could he have in making this grain 
of sand, or what possible purpose can ever be answered by it ? j 

Th. I know not what particular purpose he intended to an- 
swer by this grain of sand ; but the creation of this small thing 
required, an exertion of Almighty power, as really as the crea- 
tion of the world. And it would be absurd to suppose Almighty 
power was exerted, by a Being of infinite wisdom, without any j 
design. And it would be an impeachment of his wisdom to j 
suppose that design was not a good design, and worthy the j 
exertion of Almighty power to accomplish. I conclude, then, \ 



IN THE NINETEENTH CENTURY. 



121 



that when the Creator made that grain of sand; he intended 
to dispose of it in some way for his own glory. And that- 
wise intention will be accomplished, or it will fail. Do you say 
it will fail ? If it should fail, it must be because the Creator 
forgets it, or alters his mind, or has not power sufficient to ac- 
complish it. But he will never forget any of his infinitely 
wise and benevolent purposes : he is not a being that for- 
gets. Do you say he will alter his mind ? If he should alter 
his mind he must do it for some reason, or for no reason. He 
will not do it without any reason, for he is not capricious. 
What reason can he have ? Not any new information which 
he had not when he formed the purpose ; for he has always 
been infinite in knowledge : he never acquires any new informa- 
tion. It is certain, therefore, that he will never alter his mind. 
Does he want the power of accomplishing any of his infinitely 
wise purposes ? No : he is infinite in his power. He will, 
therefore, certainly accomplish the design he had in making 
that grain of sand. And he will keep his eye upon it, and 
cause it to be, in every instant of time, just where he always 
intended it should be ; and he will do all that with it which he 
always intended to do. And so, of every thing he has created, 
whether great or small. 

F. T. May not all things take place according to the original 
design of the Creator, by the mere force of the laws of nature, 
without any particular providence ? You know a clock will go, 
after it passes out of the hands of its maker, and even after its 
maker is dead. Why not so with this world ? 

Th. That is, why may not the Creator of this world be dead, 
and yet all things go on according to his original intention, bv 
the mere force of the laws of nature ? I might think so indeed, 
if I thought the laws of nature could be any thing besides the 
established mode of the Divine operation. To suppose they 
are any thing else, would be indeed, to give up the doctrine of 
providence, and with it, a good part of the evidence that the 
Creator is now in existence ; which I am not inclined to do. 

F. T. Why not give it up, then, if you have no proof of 
its existence? 

Th. I have proof which satisfies my mind, both of the 
present existence of the Creator, and of his universal and par- 
ticular providence. Every event I see take place, is evidence 
to me of both. 

F. T. What evidence does it furnish ? I see none. I refer 
every thing to nature. 

Th. Then you ascribe to nature, the attributes and works 
of God. But nature is not the name of any being ; much less, 
of that great, and wise, and powerful, and good Being, who is 
11 



122 



THE PILGRIM'S PROGRESS 



the Creator, and Preserver, and Governor of the universe. 
His name is God. But I will answer your question. Nothing 
beoins to exist without a cause, which produces it. Suppose 
a particular act of choice of any creature. It begins to exist, 
and must be produced by some cause. What is the cause ? 
Does the creature cause his own act of choice ? ^ How does he 
cause it ? If he causes it, he causes it voluntarily or involun- 
tarily. Does he cause it involuntarily ? No ; intelligent crea- 
tures never cause any thing involuntarily. Involuntary motions 
are not properly their acts. If that creature causes his own 
act of choice, he causes it voluntarily ; that is, by choosing its 
existence. But if he causes it by choosing its existence, that 
makes two acts of choice, by one of which he causes the other. 
What, then, caused the first ? Did he cause that, by another 
before the first ? To suppose that a creature causes his own 
acts of choice, drives us into the absurdity of supposing him to 
perform one act before his first act. And if we suppose any 
other creature to cause them, we shall be driven into the same 
absurdity. But they are caused by some being ; and there are 
no beings but creatures and their Creator. It is the Creator 
then, who causes all the actions of intelligent creatures. And 
in the same manner it may be proved, that he causes all ^events 
in the natural world ; which proves his universal providence, 
and, of course, his present existence also. 

F. T. Why may we not say a man causes his own act of 
choice, without supposing him to do any thing to cause it ? 

Th. That which does nothing to produce an effect, does not 
produce that effect. It would be a perversion of language, to 
call that a cause of an effect, which does nothing to produce it. 
But come, brother, we are losing time to talk with this man. 
He is an enemy to our Lord, and would beguile us of all that 
consolation which we derive from the consideration of living 
under his infinitely wise government, Let us be going. ^ 

So they left the man, and went on their way, conversing to- 
gether as follows : 

Ard. Why did you not prove the doctrine of providence to 
this man, by citing passages from the King's book ? That 
kind of proof would be more satisfactory to me. I do not so 
well understand metaphysics ; and you know there is a great 
prejudice against all metaphysical reasoning in matters of 
religion. 

Th. This man would only make a mock of proof from the 
King's book ; for he denies the authority of that book, and 
seems even to question the existence of the King himself. He 
professes to follow reason; and, therefore, the best way to 
silence him, is to show that reason is as much against him as 



IN THE NINETEENTH CENTURY, 



123 



the King's book itself. When men bring metaphysical objec- 
tions against the truths contained in that book, and do not feel 
the force of those proofs which that book furnishes, it becomes 
necessary to abandon the contest, and suffer them to triumph ; 
or else, to meet them on their own ground, and vanquish them 
with their own weapons. The most plausible objections which 
the enemies of truth bring forward against the doctrines con- 
tained in the King's book, are of a metaphysical nature ; and 
it we decline meeting these objections with a metaphysical 
answer, they will be likely to think them unanswerable. But 
when we show them that their objections can be answered in 
their own way, as well as by the King's book, and that those 
truths can be demonstrated by reason, as well as supported by 
divine authority ; they have usually no resort left, but to turn 
about and raise an outcry against metaphysics. It was the 
remark of one who understood something of human nature, 
that '". no man is greatly against metaphysics, till he finds that 
metaphysics are against him." And, indeed, what are we 
made rational creatures for, if we are never to use our reason ? 
The great error respecting the use of reason, consists in setting 
up the authority of reason above that of the King's book, and 
making our metaphysics give laws to revelation : as all those 
do, who reject the plain, obvious dictates of the King's book, 
because they cannot reconcile them to their own views of what 
is proper. We are to use our reason in ascertaining what is 
the plain, obvious import of the language contained in that 
book, and in discovering how that is confirmed by the essen- 
tial perfections of the Creator, as discovered by his works ; 
and not in attempting to dictate what that book ought, and 
what it ought not to teach, as many do. And having ascer- 
tained what it does teach, we are to submit implicitly to its 
authority, whether we can remove all difficulties by our reason 
or not. 

By this time they had arrived at the ascent cast up in the 
way, where Christian saw Faithful before him ; and from this 
they discovered their old fellow-travellers, Feel-well, Love-self, 
and No-law, but a little before them, with whom they soon 
came up. And having inquired after each other's welfare, 
they asked also how each party had got along through the 
valley of the Shadow of Death ; and when Thoughtful and 
Ardent had told how they had fared, the others replied as 
follows : 

F. W. We got though the valley without any trouble at 
all. And I cannot but wonder that others should think it such 
a frightful place. 

L. S. I was all the way looking out for the terrible things 



124 



THE PILGRIM ? S PROGRESS 



which others have described ; but this was all the trouble I 
had, for I saw none of them. 

N. L. I had no such trouble ; for my faith never fails me in 
any circumstances. 

F. W. Aye ; there is nothing like strong faith to overcome 
every impediment. 

Th. But it appears that you had none to overcome ; and so 
had no opportunity to try your faith. 

Ard. Our Lord and King sometimes restrains the fiends of 
the pit, and sometimes lets them loose, as he sees best ; so that 
the passage through this valley is very different to different 
persons. 

L. S. Yes ; and I take it to be an indication of his peculiar 
affection for us, that he restrained them while we were passing 
through. 

F. W. I take it as an evidence that we have more religion 
than others. The fiends of the pit knew they could make no 
impression upon us, and so kept their distance. 

Th. I should think it unsafe to draw any such conclusion. 
For if the fiends of the pit knew any to be self-deceived, they 
would like to help keep up the deception ; and so would give 
them no trouble. 

Ard. Where did you lodge last night ? 

F. W. At the house of Mr. Anything. He is a very agree- 
able man, and a great lover of pilgrims. His conversation was 
very edifying to me, and all his words went to my heart. 

L. S. It was very edifying to me too. He agreed with me 
in every thing. 

A 7 ". L. He agreed with me too, when I talked with him 
alone. 

Ard. We saw him a few minutes this morning ; and he pro- 
fessed to agree with us. I conclude that is his practice. He 
tries to please all, by appearing to fall in with their opinions. 

Th. Yes ; he agreed with each of you, separately, and talked 
in favor of the opinions of him he was talking with. And so 
he always does. He is constant in nothing but in his supreme 
attachment to himself. 

F. W. You are too uncharitable, brother. I have seen it 
in you, every time we have met. You seem to think every- 
body is wrong, but such as agree with you in every thing. 
You condemn selfishness in others ; but what can be more sel- 
fish, than to wish to bring every one to your standard ? 

Th. If my attachment to my principles is merely because 
they are mine, I confess it is selfish and wrong. And if my 
wish to have others think as I do, is merely to strengthen my 
party, it ought to be condemned and abhorred, But is it not 



IN THE NINETEENTH CENTURY. 



125 



possible that real charity for others may make me wish them 
to embrace my principles ? 

F. W. I am willing to think charitably of you ; and so I 
am willing to admit that your motives may be good. But, 
really, it does not appear much like charity, to be so forward 
to condemn others. 

Tk Charity is good will. If I wish well to another, and 
see^im in a mistake about himself, of great importance, and 
one that endangers his soul, I shall wish to have him unde- 
ceived, and set right. I do believe that all selfish religion is 
false religion; and if a man trusts in it, and has no better, I 
believe he is in a fundamental and fatal error. Now, if I see 
one trusting in such an error, and venturing his soul upon it, as 
I fear many do, I think charity, that is, good will, would re- 
quire me to try to undeceive him, and bring him to renounce 
his error and embrace the truth, that he may be saved. On 
the contrary, it would show a want of charily in me towards 
my neighbor, if I should let him go on in a fatal error ; and, 
instead of trying to undeceive him, should encourage him in 
it, by treating him as if I supposed he was safe enough al- 
ready. 

F. W. You have a strange notion of charity. I always 
thought it to be a good opinion of others ; or a disposition to 
think well of them, and to treat them as Christians, if they 
professed to be so. Where did you get your strange notion 
of it ? 

Tk From the King's book. The word which is translated 
charity, is the same that is translated love ; and that makes 
me think they are both one. 

F. W. Oh yes ; they are both one. Love is the substance 
of all religion. And it is my love to my neighbor that prompts 
me to think well of him, and to be willing he should have his 
own way in religious matters, as well as I mine. 

Tk Indeed! Do you think, then, that all religions are 
equally right, and equally safe ? 

F. W. No ; I think my own is the best and safest. 

Th. Then you are inconsistent with yourself. If you love 
your neighbor, you must wish to see him taking the best way 
to secure his eternal interests. And just as much as you think 
one way is safer than another, and really wish him well, you 
must wish to see him taking that way. And if you think 
your way is the best and safest, and wish your neighbor well, 
you must wish him to take your way. I think disinterested 
religion is the only religion that will bear the trial of the great 
day ; and therefore, charity, or love to my neighbor, makes 
me wish him to renounce every other and embrace that. 
11* 



126 



THE PILGRIM'S PROGRESS 



F. W. I have none of that disinterested religion, and I wish 
for none of it. My religion makes me happy ; and by that I 
know it is right. 

Th. How do you know your religion is right, from its making 
you happy ? 

F. W. The black tyrant cannot give me any happiness, for 
he has none himself. Men cannot give me any, for they have 
none to spare. The Celestial King only can give it to me; *and 
he has done it ; and I know I am right, because I feel happy. 
Glory to the King ! 

Th. If your own safety is your great object, and your happi- 
ness all arises from a belief that you are safe, I see not why the 
great deceiver or his earthly children could not make you hap- 
py, by telling you that you are safe, provided you believe them, 
even though it should be a lie that you believe ; as I fear it is. 

F. W. How is it that I can think favorably of you, and em- 
brace you as a brother pilgrim, while you cannot think so favor- 
ably of me ? 

Th. If you are right, I am safe : because I have some of 
your kind of religion as well as you. I have some selfish af- 
fections on religious subjects, and some animal feelings, as well 
as you ; and I have some happy feelings too. But if my prin- 
ciples are right, you are not safe. For if disinterested religion 
is necessary, and you have none of it, you are lost. It is con- 
sistent, therefore, for you to think favorably of me, while it is 
not consistent for me to think favorably of you, if your religion 
is what you say it is. You approve of that in me, which I 
condemn, both in myself and you. And that which I approve, 
and which I believe will alone stand the test of the great day, 
you entirely disavow and condemn. Your selfishness leads you 
to have some fellowship for me, but charity itself forbids that 
I should have any fellowship for you, or for any kind of selfish 
religion, wherever it may be found. 



CHAPTER XVIIh 

Love-self. I do not like Brother Thoughtful's notions re- 
specting charity at all ; and I am persuaded very few pilgrims 
do. They are too bigoted for this enlightened and liberal age. 

No-law. I dislike them for another reason too. If I un- 
derstand his scheme, he would have it, that we are still under 



IN THE NINETEENTH CENTURY. 



127 



obligation to keep the moral law, and bound to love God with 
all our hearts, and our neighbor as ourselves ; just as Adam 
was before he fell. 

Th. Certainly. The command is, "Be ye therefore per- 
fect, even as your Father which is in heaven is perfect." I 
suppose we are bound to keep this command. 

$F. L. Not at all. Such commands are only given to teach 
us our impotence, and lead us to appropriate to ourselves by 
faith the finished righteousness of the Prince ImmanueL His 
obedience was perfect ; and when it becomes ours by faith, we 
are pe^ct as our Father in heaven. In ourselves we are 
nothing but sin ; but in him we are nothing but righteousness. 
He " has taken all our sins, and given us all his righteous- 
ness." 

Th. If your scheme is true, I see no need of a believer's ex- 
ercising repentance for any act of sin into which he may fall. 

JV. L. No.. One of my favorite authors says : "It would 
be a dishonor done to Christ, tarnishing the glory of his finished 
work, if a believer were ever to be sorry for his sin, or to bow 
down his head like a bulrush after the commission of it." 

Th. Do you think the commission of sin can interrupt the 
believer's peace of mind, or his communion with God ? 

JV. L. No. The same author says, " Sin can never dis- 
qualify him for any one mercy or blessing which God has prom- 
ised him in his Son Jesus Christ, nor can ever for one moment 
break his peace with God, which is his from eternity through 
the everlasting mediation of Christ ; his, whatever sin he may 
commit, even robbery and murder." " Sin can do the children 
of God no harm, holiness no good." 

Th. Your language shocks me. I did not expect any one 
would talk so, who professed any attachment to the blessed 
Redeemer. 

JV. L. You do not understand my scheme. It is more hon- 
orable to him than yours, or any other scheme of which good 
works are a part. I exalt his grace ; but you depreciate it, by 
mixing your good works. 

Th. I should rather think it would be dishonoring him in 
the highest degree to call myself a disciple of his, and yet live 
in the open and allowed violation of his commandments. 

JV. L. You not only depreciate the grace of God, but his 
justice too. For it would be as unjust to exact obedience of 
believers after their surety had rendered it for them, as to ex- 
act punishment of them after their surety had suffered that for 
them. One of my favorite authors says, " While the Mediator 
was in the world, he rendered a perfect active obedience to the 
moral law, as the expanded covenant of works, in the room 



128 the pilgrim's progress 

and stead of all those persons whom the Father gave him to 
be redeemed; and this righteousness is reckoned to all be- 
lievers for their justification and adoption by the Father, as 
the legal, perfect, and meritorious cause of the same.'' He 
says also, " The Father justifies every one of the elect in the 
moment in which he is so united to Christ as to believe in him, 
in consequence of the perfect vicarious righteousness of Christ, 
which is imputed to the believer, because by the mystical 
union it has actually become his righteousness, according to 
covenant." Also, " None can be pronounced by the judicial 
sentence of God to be just, but those that are perfe^y just ; 
and righteousness can be reckoned or imputed to none but to 
those that possess it." He also says, " While the Mediator 
was in our world, he endured in his sufferings even unto death, 
the penalty of the violated law, in the place of all who were 
given to him by the Father to be redeemed ; so that all the 
sins of believers, past, present, and to come, were legally pun- 
ished in him, to the full satisfaction of divine justice." _ An- 
other favorite author asks, " Can they, for whom this satisfac- 
tion has been made, be punished for the same sins, for which 
justice is declared to be satisfied ? How can the same crimes 
be punished twice over in a just government ?" And another 
affirms, " The justice of God renders their salvation absolutely 
certain ; because it would be incompatible with the first prin- 
ciples of equity to punish in their own persons those for whose 
sins Christ has made ample satisfaction." In view of what 
these learned doctors say, I infer that neither sufferings nor 
obedience can be justly exacted of us believers, both having 
been rendered for us, to the full satisfaction of justice, by our 
great Surety. 

Th. It seems to me that this whole scheme is contrary to 
Scripture, reason, and common sense ; and destructive of all 
true piety and morality. Religion consists in conformity to 
God, in heart and in life. 

JV. L. No. Religion consists in faith. You talk like a legal- 
ist, and you oppose salvation by grace, as I told you once 
before. 

Th ' I consider your faith as no better than your works. It 
consists in believing that " Christ has taken all your sins, and 
given you all his righteousness," which is not true with respect 
to any ; and if it were, you have no evidence that it is with 
respect to yourself. . 

N. L Not true with respect to any ! Do you think those 
learned doctors, to whom I have referred, have taught what 
is not true ? You must not accuse such great men of teach- 
ing unsound doctrine. 



IN THE NINETEENTH CENTURY. 



129 



Th. They may have believed what they taught ; but if they 
did, that does not make it true. I learn from the divine ora- 
cles to call no man master on earth ; but to try every thing by 
"the law and the testimony: If they speak not according to 
this word, it is because there is no light in them." 

JV. L. I will cite another learned doctor, in confirmation of 
what I have said already. He observes, " Our sins so became 
Christ's that he stood the sinner in our stead, and we dis- 
charged. It is the iniquity itself that the Lord laid upon 
Christ; I mean, it is the fault of the transgression itself. To 
speak more plainly, hast thou been an idolater, a blasphemer, 
a murderer, a thief, a liar, or a drunkard ? If thou hast part 
in the Lord, all these transgressions of thine become actually 
the transgressions of Christ. Nor are we so completely sinful, 
but Christ being made sin was as completely sinful as we." 
What do you say to this ? 

Th. I say I abhor such perversions of Scripture, and that 
whole scheme which leads to them. 

M L. Take heed, then, lest seeking to be justified by the 
law, you prove that you have no interest in the Redeemer, and 
fall under the curse. 

Th. I thank you for your admonition. I am sensible that I 
need to take heed lest I be deceived by myself or others. But 
it is your system, and not mine, which makes justification to 
be by the law. 

iV. L. How does that appear ? 

Th. You hold that Christ both obeyed the law for us, and 
suffered its penalty for us, and so satisfied all its demands 
upon us ; and if so I conclude the law itself must grant our 
discharge. And agreeably to this, one of the authors you 
cited says, " This righteousness [of Christ] is reckoned to all 
believers for their justification, as the legal cause of the same." 
He also says, " ISTone can be pronounced by the judicial sen- 
tence of God to be just, but those that are perfectly just." 
And he says this of believers, to show how they are justified. 
His plain meaning is, that believers are, in the act of justifica- 
tion, pronounced perfectly just; and he thinks they are so. 
But those who are perfectly just, are justified by the law. 
When a perfectly just man is brought to trial, the law justifies 
him, and sets him at liberty. And when a man who has com- 
mitted a crime has paid the fine which the law imposes, or has 
been imprisoned as long as the law requires, and is then dis- 
charged, his discharge is by the law, and not by grace or par- 
don. He would be treated unjustly if he were detained longer. 
He claims his discharge as a matter of right ; he does not ask 
it as a fa voi. And accordingly, another of your same favorite 



130 



THE PILGRIM^S PROGRESS 



authors speaks of its being right to " challenge an acquittance 
at the hand of God," and says, "He, who as the Judge of 
heaven and earth must always do right, is said to justify the 
ungodly— and that out of justice." Again, " God, as he is a 
just God, cannot condemn the believer, since Christ has satis- 
fied for his sins." Now, it is plain, that if God cannot justly 
condemn, if he cannot justly punish, then he only does bare 
justice when he discharges ; he exercises no grace in the 
matter. 

N. L. But there was grace in providing a Surety to make 
satisfaction for us. 

Th. Yes. And it is a part of my system, as well as of 
yours, that the gift of a Saviour was an act of grace. But 
while that is all the grace your system acknowledges, mine 
makes every step of our salvation an act of grace. It was an 
act of grace to provide a Saviour ; it is an act of grace to grant 
us a season of probation ; it is an act of grace to change our 
hearts ; it is an act of grace to pardon our sins ; it is an act of 
grace to bear with us from day to day while committing new 
sins ; and it will be an act of grace to receive us to heaven, 
where we shall be monuments of grace forever. But if your 
system is true, there is no grace but in the gift of a Saviour. 
For if Christ " has taken all our sins, and given us all his 
righteousness," we are no longer subjects of grace, any more 
than the angels in heaven. Your system, therefore, in- 
stead of exalting and magnifying the grace of the Gospel, 
takes away a great part of it, and it makes the act of justifica- 
tion to be by the law, a proper legal act, and not an act of 
grace. 

N. L. How does your system make every step of the sin- 
ner's salvation an act of grace ? I see not how it can be, 
but only as each step is a consequence of the gracious gift of 
a Saviour. And if that would make it an act of grace, my 
system would do it. 

Th. Justice requires that each individual should be treated 
according to his deserts. Sin deserves punishment ; righteous- 
ness deserves no punishment. If all our sins are given to 
Christ, and all his righteousness is given to us, we no longer 
deserve punishment. Grace is favor to the ill deserving. If 
all our sins are taken away, we have none left for which we 
can deserve any punishment ; and therefore we cannot be sub- 
jects of grace. No favor shown to the angels in heaven can 
be an act of grace, because they deserve no punishment. It 
is only where justice requires punishment that grace can be 
exercised. I take these to be acknowledged principles, are 
they not ? 



IN THE NINETEENTH CENTURY. 



131 



jV. L. I am not inclined to dispute them now. Go on. 

Th. My scheme is, that the moral law is the only rule of 
right, to which all intelligent beings are bound to conform, be- 
cause it is right ; and that this obligation cannot be fulfilled by 
any one for another, because the requirement is, " thou shalt 
love not thou or some other in thy room. Men have broken 
this law, and exposed themselves to its curse. Every sin de- 
serves the Divine disapprobation now, and will forever, since no 
length of duration can change its nature. The punishment 
threatened to sinners is a proper token of that disapprobation. 
The penalty of the law, therefore, is endless punishment. This 
Ave all deserve for our sins, and must always deserve, whether 
it is inflicted or not, since it will always remain true that we 
have sinned. This punishment must be inflicted, unless some 
other way can be found out, by which the Divine disapproba- 
tion of sin can be as fully and as clearly expressed as it would 
be in the infliction of the punishment, in which case only it will 
be consistent for that punishment to be dispensed with by for- 
giveness. Such a way has been found out. God has pro- 
vided a Saviour for those who deserve to perish forever. This 
was an act of grace. The Lord Jesus Christ made an atone- 
ment for sin by the shedding of his blood on the cross. His 
active obedience was rendered for himself, and could not in the 
nature of the thing be rendered for any but himself. He was 
as much bound to do right, as any other being can be. And it 
was necessary that he should be perfectly obedient for him- 
self, in order to be qualified to make atonement by his blood, 
for otherwise he could not have been " a lamb without blem- 
ish." In suffering death, he did not suffer the penalty of the 
law, which is eternal punishment ; but he suffered enough, con- 
sidering the dignity of his person, to make as clear an expres- 
sion of God's feelings towards sin, as would have been made 
by the infliction of that penalty upon sinners. The demands 
of the law upon us remain in their full force, not at all weak- 
ened, but rather made stronger by the death of Christ, that 
event having laid us under additional obligations. Its demand 
of punishment, however, though still perfectly just, can now 
be consistently remitted, in the case of those who consent unto 
the law, and perform the conditions of repentance and faith : 
because the ends to be answered by their punishment are se- 
cured in another way. In consequence of the death of Chris f , 
the offer of pardon is freely made to all without discrimina- 
tion, and is an act of grace, because all deserve to be cast off 
without any such offer. A period of probation is allowed, ii? 
which men have opportunity to consider their ways, and se- 
cure the offered mercy, by a compliance with the prescribed 



132 THE PILGRIMTS PROGRESS 

conditions. This is an act of grace, because all deserve instant 
destruction. All, however, with one consent, reject the offer, 
and would continue to reject it were nothing more done for 
them. But God sends his Holy Spirit, to make some willing 
in the day of his power, by changing their hearts. This is an 
act of grace, because the gift of the Holy Spirit is a favor 
which none deserve. When they are made willing, and be- 
come holy in the temper of their minds, that does not alter 
the fact that they have sinned before, and therefore does not 
take away their desert of punishment for their past sins. It is 
an act of grace, therefore, to exempt them from that punish- 
ment, by granting them remission of sins. And as those who 
are regenerated continue to be guilty of their old sins, though 
the punishment of them is remitted, and also to commit new 
sins, from day to day, it is an act of grace to spare them from 
day to dav, under their increasing ill desert. And as m the 
great day it will still be true that they have sinned, it will be 
true then that they deserve punishment, and therefore it will 
be an act of grace then to acquit them from it in the presence 
of the assembled universe. And as it will continue to be true 
forever that they have committed the sins they have, it will 
continue to be true forever that they deserve to be punished 
for them ; and therefore, while they reign forever in heaven, 
thev will be everlasting monuments of grace, rich, free, dis- 
tinguishing, and sovereign grace. And the most eminent 
saints on earth, on account of the continuance of their ill de- 
sert for past sins, and their increasing ill desert for their daily 
new sins, feel bound, and feel disposed, to humble themselves 
before God, and lie very low before him, to acknowledge them- 
selves sinners, exceedingly vile, and to ask every favor at his 
hand as a free gift to the ill deserving. The language of the 
Scripture saints is highly expressive of such feelings ; and such 
are the feelings of all on earth who resemble them. ^ 

N. L. You speak of believers becoming holy, as if you sup- 
posed they were to be holy in themselves. Here is the lurk- 
in o- legality of your scheme, which, though you talk so much 
about orace, leads you to mix your own works with the right- 
eousness of Christ, as though his finished work needed helping 
out with some additions of ours. . 

Ard. Are not believers spoken of in the Scriptures as being 
"partakers of the Divine nature," and "partakers of his holi- 
ness ?" And is it not plainly declared, that « without holiness 
no man shall see the Lord?" 

JST. L. Yes. But one of the learned Doctors before referred 
to, informs us that in the last-mentioned passage, and I should 
think also in the others, holiness means separation to God, and 



IN THE NINETEENTH CENTURY. 



133 



not any quality, or grace, or habit of mind ;" or else it means 
"the holiness of Christ imputed to us, and so made ours in a 
judicial or legal respect." Believers are " chosen in Christ, to 
be holy in him, even in him ; but not so as to be holy in 
themselves" 

Th. If they are not holy in themselves, they are in them- 
selves unholy and impure, and are not prepared for a holy 
heaven, where no unclean thing shall enter. Kone but "the 
pure in heart shall see God." I am aware that the word holi- 
ness sometimes means separation to God, as when applied to 
places, buildings, vessels, and the like, under the old dispensa- 
tion. But this is not its only meaning. The holiness of God 
is not of this kind. It is an exercise of his heart. And when 
believers are said to be "partakers of his holiness," it means 
that they are holy in the same sense, with the same kind of 
holiness that he is. They have holy exercises of heart. They 
are of the same temper of mind that he is ; so that they have 
"fellowship with the Father and with the Son." Without 
such holiness of heart, which is his own exercise, there is no 
communion, no oneness of feeling between the believer and 
the Father. Heaven itself would be no heaven to the man who 
does not feel as God feels. And this is a sufficient reason, if 
there were no other, why it is true that " without holiness no 
man shall see the Lord." If all the holiness in the universe 
were imputed to him, it would do nothing towards qualifying 
him to enjoy heaven, till the temper of his heart was made to 
accord with the temper of heaven. If you have not the same 
mind that was in Christ, if you have not his Spirit abiding in 
you, and renewing you after his moral image, nothing is more 
certain than that you are none of his. It is absurd to suppose 
any to be his disciples who never do what he commands. But 
his commands require perfect conformity to the moral law. 
" Thou shalt love the Lord thy God with all thine heart, and 
thy neighbor as thyself. Be ye, therefore, perfect, even as 
your Father which is in heaven is perfect. As he which hath 
called you is holy, so be ye holy in all manner of conversation." 
The promises to change the heart are promises to produce a 
conformity to the moral law. " A new heart, also, will I give 
you, and a new spirit will I put within you ; and I will take 
away the stony heart out of your flesh, and I will give you a 
heart of flesh. And I will put my Spirit within you, and 
cause you to walk in my statutes, and ye shall keep my judg- 
ments, and do them." It is a plain and decisive declaration, 
" Every one that loveth is born of God, and knoweth God. He 
that loveth not, knoweth not God; for God is love." But it 
is also declared, "He that loveth another hath fulfilled the 
12 



134 



THE PILGRIM'S PROGRESS 



law ; for love is the fulfilling of the law." And it is written, 
« He that doeth righteousness is righteous, even as He is right- 
eous. He that committeth sin is of the devil If ye know that 
He is rio-hteous, ye know that every one that doeth right- 
eousness is born of Him. Hereby we do know that we know 
Him, if Ave keep his commandments. He that sarin, I know 
Him,' and keepeth not His commandments, is a liar, and the 
truth is not in him." 



CHAPTER XIX. 

Love-self. It seems to me that brother Thoughtful's notions 
of Christian character condemn every body. He would allow 
none to be Christians but such as exercise that love which is the 
fulfilling of the law. But, it is written, " there is not a just man 
upon earth, that doeth good and sinneth not." ; ; 

Thoughtf ul. It would be of no use for us to attempt to jus- 
tify those whom the great Judge condemns. And he certainly 
condemns all those who are destitute of holiness. Holiness is 
conformity to the moral law, which is the only rule of right and 
wrong. No man has any more holiness, than he has of con- 
formity to the moral law. 

L S. But what I mean is, that your scheme seems to re- 
ouire perfection, and to condemn all who are not perfect ; and 
since the best of men are imperfect, it condemns the best of 
men as well as the worst. * , , . • i 

Th Uninterrupted conformity to the moral law is required 
of all men as a duty ; but this is not made the condition of par- 
don and salvation. If it were, there would be no hope for any. 
But, if a man is never conformed to that law, he never does any 
thing: rio-ht, he never has the same mind that was in Christ, he 
never delights in the law of God after the inward man, he never 
walks after the Spirit, he always walks after the fleshy and shall 
die. If he never exercises that love which is the fulfilling of 
the law he never possesses the temper of one that is " born of 
God, and knoweth God." If he never ? doeth righteousness," 
but always " committeth sin," he is not a child of God, but is 
a child of the devil. Good men are those who are sometimes 
conformed to the moral law, who perform some right actions, 
who sometimes have the same mind that was m Christ, and 
sometimes delight in the law of God after the inward man. But 



IN THE NINETEENTH CENTURY. 



135 



the best of men in this world are imperfect, as they are not 
always conformed to the moral law, and their right actions 
are intermingled with such as are wrong. 

L. S. Your scheme would still condemn me ; for I do not 
think so highly of myself as to suppose I was ever conformed 
to the law for a single moment, or that I ever, for the smallest 
space of time, observed it with my whole heart. My only hope 
is, that my poor attempts will be accepted for the Prince Im- 
manuefs sake : and that my imperfections will be covered up 
with the robe of his perfect righteousness, so that the great 
Judge will see no spot in me. And this, I think, puts the high- 
est honor upon him, as the sole author of my salvation. 

Th, Can you expect that sin will be accepted by a holy 
Being ? And do you think you put honor upon the Prince Im- 
roanuel r by hoping sin will be accepted for his sake ? What is 
this, but to make him the minister of sin ? If your " poor at- 
tempts/' as you call them, do not any of them come up to the 
law, they do altogether fall short of it. And if they altogether 
fall short of it, they are altogether sin, And it must be a vain 
hope, to suppose that anything can hide your sins from the 
omniscient Judge, who has said he will " bring every work into 
judgment, whether it be good, or whether it be evil." The 
Prince Immanuel is indeed the sole author of our salvation. But 
it appears to me most honorable to him to suppose he accom- 
plishes it by saving us from our sins, and not in them ; and that,, 
instead of covering up our sins, so that the eye of Omniscience 
cannot see them, though we continue in them, he will, by his 
Holy Spirit, bring us to repent of our sins and forsake them, 
and by his blood, procure our pardon ; and that he will carry 
on the work by causing us "to walk in his statutes," and to 
" keep his judgments and do them," till " by patient continuance 
in well doing" we are fitted for " glory, and honor, and im- 
mortality." 

L. S. If you believe your own scheme, you probably think 
you do, sometimes, observe the moral law with your whole 
heart, and perform some actions which in themselves are right 
in the sight o£ God. But my scheme does net lead me to 
think so highly of myself. And let me give you the caution 
which is given by an apostle to every man, " not to think of 
himself more highly than he ought to think." 

Th. The caution is not unnecessary for me, and I desire to 
observe it, in its full extent, and what is added also, "but to 
think soberly, according as God hath dealt to every man the 
measure of faith/' And it seems to me, that if the caution is 
necessary on my system, which teaches that God will accept 
of nothing but what comes up to his law, but abhors every 



138 



THE PILGRIM'S PROGRESS 



thino* which falls short of it, it is more necessary on your sys- 
tem, which teaches that he will accept of many things which 
altogether fall short of his law, and will cover up all that he 
does not accept. If I think soberly, according to the measure 
of the grace which is siven to me, and do not suppose that to 
be ritfht in the sight of God which is really an abomination to 
him f if I form a just estimate of my own character, and view 
all my actions as *God views them, and feel accordingly, I con- 
clude I shall not transgress the Apostle's precept. The angels 
in heaven and the spirits of the just made perfect, doubtless 
think that the exercises of their hearts are such as come up to 
the moral law ; and yet, they are not chargeable with thinking 
more highly of themselves than they ought, A saint of old 
could say with truth, " With my whole heart have I sought 
thee;— give me understanding, and I shall keep thy law; 
yea, I shall observe it with my whole heart ;— I entreated 
thy favor with my whole heart ; I cried with my whole 
heart ;— I will keep thy precepts with my whole heart ;— I 
will praise thee with my whole heart." And that he did not 
think too highly of himself in this, appears from the testimony 
of the great°Searcher of hearts, who says of him, " My servant 
David, who kept my commandments, and who followed me 
with all his heart, to do that which was right in my eyes." If 
we do not serve God with the whole heart, we do not serve 
him at all. When one inquired whether he might be baptized, 
it was answered, "if thou believest with all thy heart, thou 
mayest." This implies, that if he did not believe with all his 
heart, he would have no right ; the not doing it with all his 
heart, would be the same as not doing it at all, but only mak- 
ing a hypocritical pretence, according to that divine declara- 
tion, " Judah hath not turned unto me with her whole heart, 
but feignedly." The heart cannot be divided, and a part given 
to one object and a part to the contrary, at the same moment. 
T< No man can serve two masters ; for either he will hate the 
one, and love the other; or else he will hold to the one^and 
despise the other. Ye cannot serve God and Mammon." This 
must mean, no man can serve two masters, at the same time ; 
for it is plain that he can at different times, one after the other, 
No man is ever conscious of both loving and hating the same 
object, at the same time, and in the same sense. The heart 
may be very quick in its changes from one object to its con- 
trary ; but in the same instant of time it is wholly on one side 
or the other. It is written, "He that is not with me is against 
me." It is also written, "The light of the body is the eye : 
If therefore thine eye be single, thy whole body shall be full 
of light. But if thine eye be evil, thy whole body shall be 



IN THE NINETEENTH CENTURY. 



137 



full of darkness." Nothing is here said about its being partly 
light and partly darkness ; but it is represented as being full 
of one, or full of the other. It is also written, " If we love 
one another, God dwelleth in us, and his love is perfected in 
us." Also, " A good man, out of the good treasure of his heart, 
bringeth forth that which is good ; and an evil man, out of the 
evil treasure of his heart, bringeth forth that which is evil : for 
of the abundance of the heart his mouth speaketh." If a man's 
heart is good, he is a good man ; but if his heart is evil, he is an 
evil man ; and not partly one and partly the other, at the same 
instant. When a man is renewed, the heart of stone is repre- 
sented as taken away, and a new heart given, which could not 
be the case, if the heart of stone remained, and a new principle 
were only implanted in some part of it. The practical error, 
against which we need to be cautioned, I conclude to be, that 
of supposing those actions to be right, and acceptable with God, 
which are really not right, because they do not come up to the 
moral law. If we felt our obligations to condemn ourselves, and 
to abhor ourselves, for every thing in us which does not come up 
to the moral law, and judged impartially of ourselves, accord- 
ing to that rule, we should doubtless find occasion to humble 
ourselves before God for very many of those things for which 
we now think highly of ourselves and are highly thought of 
by others. And instead of flattering ourselves that they will 
be accepted for the Prince Imrnanuel's sake, we should expect 
they would be condemned and abhorred by all holy beings, 
and should loathe and abhor ourselves on account of them, and 
repent in dust and ashes. 

L, S. Why is not your scheme the same as brother Feel- 
well's doctrine of perfection ? He thinks that many attain to 
perfection, and live for days, and months, and even years, with- 
out committing any sin. And I see not why you do not em- 
brace the same opinion. 

Th. I do not suppose that any live for days, and months, 
and years, without committing any sin. I would not venture 
to affirm that any mere man ever lived an hour or a minute in 
the uninterrupted exercise of holy affection. Every man, that 
has attended to the operations of his own mind, must be con- 
scious that his thoughts follow each other with amazing rapid- 
ity ; and doubtless our affections are as rapid in their succes- 
sion, and as changeable in their nature, as our thoughts are. 
But I conclude there are other points of difference between the 
views which I have exhibited and his doctrine of perfection. 

F. W. Yes ; for you would have it that we are under obli- 
gation to keep the moral law, and to be as perfect as Adam 
was before he fell, which I do not believe at all. 
12* 



138 the pilgrim's progress 

Th What, then, is your standard of perfection, if it is not 
the moral law, the law under which Adam was m the garden, 
and under which the angels are in heaven ? 

F. W. It is the law of faith. . 

Th Does your law of faith require less than was required 
of Adam before he fell, less than is required of the angels m 
heaven ? 

~F W Yes The author whom I most highly esteem, dis- 
coursing on this subject, says, "The Adamic law is in substance 
the same with the angelic law, being common to angels and 
men It required that man should use to the glory oi God, 
all the powers with which he was created. Consequently, this 
law, proportioned to his original powers, required that he 
should always think, always speak, and always act precisely 
ricrht, in every point whatever. He was well able to do so. 
And God could not but require the service he was able to pay. 
But Adam fell ; and his incorruptible body became corrupti- 
ble • and ever since it is a clog to the soul, and hinders its op- 
erations. Consequently no man is able to perform the service 
which the Adamic law requires. And no man is obliged to 
perform it ; God does not require it of any man. For Christ 
is the end of the Adamic as well as the Mosaic" law." 

Th. Do you mean to include the moral law, when you speak 
of the Mosaic law ? 

F. W. Yes. To use the words of my author again, by 
"the Mosaic law," I mean, "the whole Mosaic dispensation; 
which St, Paul continually speaks of as one, though contain- 
ing three parts, the political, moral, and ceremonial. By his 
death Christ put an end to both" the Adamic and the Mosaic 
law : " He hath abolished both the one and the other, with regard 
to man ; and the obligation to observe either the one or the 
other is vanished away. Nor is any man living bound to ob- 
serve the Adamic more than the Mosaic law. In the rooin of 
this, Christ hath established another, namely, the law of faith. 
Not every one that doeth, but every one that believeth, now 
receiveth righteousness in the full sense of the word, that is, 
he is ' justified, sanctified, and glorified. We are dead to the 
law by the body of Christ given for us ; to the Adamic as well 
as Mosaic law. We are wholly freed therefrom by his death ; 
that law expiring with him." m 

N. L. Let me interrupt you, to express my approbation. 
"Not every one that doeth, but every one that believeth, now 
receiveth righteousness, in the full sense of the word." That 
is just as I believe. We never do any righteousness ■ we only 
receive by faith, the finished righteousness that is wrought out 
for us. And we are not required to do any. " By the body 



IN THE NINETEENTH CENTURY. 



139 



of Christ we are dead to the Adamic as well as the Mosaic 
law , we are wholly freed therefrom by his death, that law ex- 
piring with him.'' I agree to that, most cordially; and am 
happy to find that we are so well united in this fundamental 
article of our religion. 

Th. How then are we, as the apostle says, " not without 
law to God, but under the law to Christ?" 

F. W. My author answers that very question. These are 
his words : " We are without that law. But it does not fol- 
low that we are without any law. For God has established 
another law in its place, even the law of faith." 

Th. Here, then, is a fundamental and essential difference 
between your system and mine. I suppose the moral \mr to 
be the eternal and immutable rule of right, to which God him- 
self is conformed in all his ways, and to which the holy angels 
are conformed in all they do. To this law Adam was entire- 
ly conformed while in a state of innocence. And after he fell, 
he was no less bound to be conformed to it than before, his 
sin not diminishing his obligations. And to the same law all 
men are bound to conform, all the time. And they are well 
able to do it ; for it requires no more than the constant right 
employment of all the powers they have, be they more or less. 
If the powers of men are diminished by the fall, that does not 
lessen their ability to keep the law ; for he that has the 
least ability can do what he can, as well as he that has the 
greatest ; and the law requires no more than all the heart, and 
all the soul, and all the strength, and all the mind. But you 
suppose this law to be set aside by the Gospel, contrary to the 
express declaration of the apostle, "Do we then make void the 
law through faith ? God forbid : yea, we establish the law." 
And you suppose another law has been substituted in its place, 
which you call the law of faith. What do you suppose your 
new law requires ? 

F. W. It requires love. My author says, "The whole law 
under which we now are, is fulfilled by love. Faith working 
or animated by love, is all that God now requires of man. He 
has substituted love in the room of angelic perfection. The 
foundation is faith, purifying the heart : the end love, pre- 
serving a good conscience." 

Th. How does faith work by love ? 

F. W. God by his Holy Spirit reveals his love to me, and 
shows me that he has taken away my sins, saying to me, " thou 
art an heir of God, a joint heir with Christ." This direct 
witness of the Spirit I believe, which is faith. This fills my 
soul with joy, and makes me love him because he first loved 
me. 



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THE PILGRIM'S PROGRESS 



JSF. L. Here too I cannot withhold my approbation. This is 
my experience exactly. 

L. S. And it is mine too, in the substance of it. But let us 
not interrupt. I wish to hear a full account of brother Feel- 
well's doctrine of perfection. 

Th. Were I disposed to argue upon the points now stated, 
I should endeavor to show, that your statements are all wrong ; 
that your notion of a direct witness of the Spirit is a delusion ; 
and that believing that your sins are forgiven before you love 
God, is believing a lie ; that justifying faith is not a belief that 
your sins are forgiven, but a cordial acquiescence in the Gos- 
pel method of salvation ; and that all the love which springs 
merely from God's supposed love to you, is selfish and wicked. 
But it is my present wish to obtain your views on the subject 
of perfection. Having cast away the moral law as the rule of 
right, and substituted a new law requiring less, you suppose, 
of course, that some live up to all that is required by that law, 
do you not ? 

F. W. ~No. My author says again, " Christian perfection is 
pure love, filling the heart and governing all the words and 
actions." But, " A man may be filled with pure love, and still 
be liable to mistake. A mistake in opinion may occasion a 
mistake in practice. Every such mistake is a transgression of 
the perfect law. Therefore, every such mistake, were it not 
for the blood of the atonement, would expose to eternal dam- 
nation. The best of men still need Christ in his priestly office, 
to atone for their omissions, their short comings, their mistakes 
in judgment and practice, and their defects of various kinds. 
For these are all deviations from the perfect law, and conse- 
quently need an atonement. Yet that they are not properly 
sins, we apprehend may appear from the words of St. Paul ; 
' He that loveth another hath fulfilled the law ; for love is the 
fulfilling of the law.' Now, mistakes, and whatever infirmities 
necessarily flow from the corruptible state of the body, are 
no way contrary to love, nor therefore in the Scripture sense 
sin. Not only sin properly so called, that is, a voluntary trans- 
gression of a known law, but sin improperly so called, that is, 
an involuntary transgression of a divine law, known or un- 
known, needs the atoning blood. I believe there is no such 
perfection in this life as excludes these involuntary transgres- 
sions ;"— but " such transgressions," I do not call " w." 
" These souls dwell in a shattered body, and are so pressed 
down thereby, that they cannot always exert themselves as 
they would, by thinking, speaking, and acting precisely right. 
For want of better bodily organs, they must, at times, think, 
speak, or act wrong ; not indeed through a defect of love, but 



IN THE NINETEENTH CENTURY. 



141 



through a defect of knowledge. And while this is the case, 
notwithstanding that defect, and its consequences, they fulfil 
the law of love." 

Th. I am not able to see why your statement is not self- 
contradictory. You say, "they fulfil the law of love," and 
yet speak of such " omissions, short comings, defects of va- 
rious kinds, deviations from the perfect law, and even trans- 
gressions of it," as "need the atoning blood," and without it, 
" would expose to eternal damnation." 

F. W. It is the statement of a man wiser than you or I ; 
and whatever you may think of it, I am resolved to believe it 
is entirely right, and perfectly consistent. And I know many, 
who, as my author says, " are saved in this world from all sin, 
from all unrighteousness ; they are now in such a sense perfect 
as not to commit sin, and to be freed from all evil desires and 
evil tempers. At all times their souls are even and calm ; their 
hearts are steadfast and immovable. Their peace, flowing as 
a river, passeth all understanding. They rejoice evermore, 
pray without ceasing, and in every thing give thanks. Their 
souls are continually streaming up to God, in holy joy, prayer, 
and praise. This is a point of fact. And this is plain, sound, 
scriptural experience." 

Th. Do you suppose that all Christians, all who are justified 
by faith, have attained this perfection ? 

F, W. No. I suppose that when a man attains it, he ex- 
periences, as my author says, another "change, immensely 
greater than that wrought when he was justified ; when, after 
having been fully convinced of inbred sin, by a far deeper and 
clearer conviction than that which he experienced before justi- 
fication, and after having experienced a gradual mortification 
of it, he experiences a total death to sin, and an entire renewal 
in the love and image of God." 

Th. It is now evident how widely your doctrine of perfec- 
tion differs from mine. I believe that all Christians in this 
life are both perfect and imperfect in the same sense that any 
are, namely, in having some holy and some unholy affections, 
in rapid succession ; and that the term perfect is, in the Scrip- 
tures, applied to all Christians, being synonymous with saints, 
or sanctified ones. But you believe that some who are in a jus- 
tified state are perfect Christians, or sanctified ones, and others 
are not. I believe that no Christian fives a single day, and 
perhaps not a single hour, or a single minute, in the uninter- 
rupted exercise of holy affection ; but you believe, that those 
you call sanctified live for months and years without com- 
mitting any sin, being, " at all times," in the uninterrupted 
exercise of peifect love. I believe that the moral law, wliich 



142 



THE PILGRIM'S PROGRESS 



the angels keep, and under wliich Adam was placed in the 
garden, and which was communicated in the ten commands at 
Mount Sinai, is the only standard of perfection, the only rule 
of right and wrong, and that every man is bound to keep it 
without interruption. But you believe that law is taken away, 
and that no man is now under obligation to keep it ; — but that 
a new law, which requires less, is substituted in its room. I 
believe that no affections or actions are holy, but such as come 
up to the moral law ; and that all those affections and actions 
which fall short of the moral law, are sins. But you believe 
that your perfect ones, who live without committing any sin, 
are chargeable with very many deviations" from your new 
and milder law, and many "transgressions" of it, which, 
" were it not for the blood of atonement, would expose to 
eternal damnation," but which, nevertheless, are not sins. In 
these points, and others connected with them, we differ totally. 

L. S. I perceive these differences plainly enough ; and 
though I am not prepared to give my assent to all brother 
Feel- well's statements, I confess they are far less repugnant to 
my feelings than brother Thoughtful's, to which I can never 
assent, because they go to destroy all my hopes. 



CHAPTER XX. 

No-law. Now we are upon the subject of perfection, I 
should like to hear brother Feel-well's arguments to prove 
that some Christians attain such perfection in this life, as to 
live without committing any sin. 

Feel-well. I prove it by this, that some are called perfect in 
the Scriptures. "Noah, was a just man, and perfect in his 
generations." Job " was perfect and upright." The Psalmist 
says, " Mark the perfect man, and behold the upright." The 
apostle says, "We speak wisdom among them that are per- 
fect." And, "Let us, therefore, as many as be perfect, be 
thus minded." 

Th. So also all Christians are called saints, or sanctified 
ones, holy, righteous, and the like ; which are as strong 
terms as perfect and upright. Doubtless, these terms imply 
that those who are so called have some right affections, and 
perform some right actions. They have some conformity to 
the rule of right. But to infer from this that those right affec- 



IN THE NINETEENTH CENTURY. 



143 



tions continue for whole days and months, and even years, 
without any intermixture of wrong ones, and especially that 
these terms are applicable only to a part of the children of 
God, who hare been the subjects of that second experience 
which you have described, is to take for granted the very thing 
in dispute, the very thing you ought to prove. On the other 
hand, it is plain that the Scriptures divide mankind into two 
great classes, to one or the other of which all belong. They 
call one class sinners, and the other saints ; one righteous, and 
the other wicked ; one holy, and the other unholy. But you 
seem to make three classes, one of sinners, another of saints, 
or sanctified ones, and another of those who are justified, but 
not sanctified, and who must therefore be neither saints nor 
sinners. I still wait for proof. 

F. W. We are commanded to be perfect. " Be ye there- 
fore perfect, even as your Father which is in heaven is perfect. 
Walk before me, and be thou perfect. Thou shalt be perfect 
with the Lord thy God. Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy 
mind." And my author says, " if the love of God fill all the 
heart, there can be no sin there." 

Th. I acknowledge that we are commanded to be perfect ; 
and so are all men. But you certainly will not say that no 
man is ever commanded to do any more than he actually does. 
This would be to say there is no sin in the world. But if you 
admit that any are commanded to do more than they actually 
do, then it still remains to be proved that there are any who 
actually do all that they are commanded. 

F. W. Is it not written, " He that saith, I know him, and 
keepeth not his commandments, is a liar, and the truth is not 
in him ?" 

Th. Yes. But that declaration cuts off all from being 
Christians who do not keep his commandments ; and so ex- 
cludes your class of justified ones, who are not yet sanctified. 
And if it means that none are Christians who do not keep His 
commandments all the time, without any acts of disobedience 
intervening, it excludes all men whatever, according to your 
own statements. But if it only means, as I suppose it does, 
that none are Christians who do not perform some acts of holy 
obedience from day to day, so that they do habitually, though 
not uninterruptedly, walk in his statutes, then it avails nothing 
towards a proof that any are so perfect as to live from day to 
day without committing any sin. There appears no proof of 
that yet. 

F. W. There are many promises to that effect. The Psalm- 
ist says, " He shall redeem Israel from all his iniquities." By 



^44 the pilgrim's progress 

the Prophet Ezekiel, it is said, - From all your filthiness will 
I cleanse you. I will also save you from all your uncivil- 
nesses " It was for this purpose that the Prince Immanuel laid 
down his life, "that he might redeem us from a 11 iniquity.' 
He "loved the Church, and gave himself for it, that he might 
present it to himself a glorious Church, not having spot or 
wrinkle, or any such thing ; but that it should be holy and 
without blemish." , L ^ , 

Tk These promises will all be fulfilled m due time, iiut, 
in applying them to your purpose, you take several things for 
granted, which you are bound to prove. You should prove 
that they have respect to your particular class of sanctified 
ones, and not equally to all Christians. You should prove that 
they not only promise a cleansing from past iniquities, but a 
security against falling into any more ; which security you do 
not believe any to have in this life. And you should prove 
that they are completely fulfilled in some individuals some time 
before death, so that they live from day to day without com- 
mitting any more sin ; which is the very thing in dispute. 

F. W. There is a declaration to that effect, which is in the 
present tense. " If we walk in the light, as he is in the light, 
we have fellowship one with another, and the blood of J esus 
Christ his Son cleanseth us from all sin." It now cleanseth 
us, and it cleanseth us from all sin too. And it is added 
also, "If we confess our sins, he is faithful and just to forgive 
us our sins, and to cleanse us from all unrighteousness.' 5 

Th. I believe too, that "if we walk in the light, as he is m 
the light," if we repent of our sins, and turn from them with 
the whole heart, if we confess our sins, and forsake them, we 
do obtain forgiveness of all that are past, through the blood of 
Christ. But, what then ? Where is the promise that we shall 
not fall into new sins, within an hour, or within a less space of 
time, after our old sins are repented of, and forgiven ? Where 
is the proof that any continue for days and months without 
committing any new sins ? I see none. 

F. W. It appears from the thanksgiving of Zacharias : "He 
hath raised up an horn of salvation for us,— that we, being de- 
livered out of the hand of our enemies, might serve him with- 
out fear, in holiness and righteousness before him, all the day* 
of our lifer 

Th, If this proves any thing to your purpose, it proves too 
much ; namely, that those who are once delivered from the 
bondage of sin and Satan, shall never sin any more, all the 
days of their life ; which you do not believe any more than I. 
They "might" indeed, and they ought to continue sinless all 
the days of their life ; but they do not. And if this were a 



IN THE NINETEENTH CENTURY. 



145 



promise that they should, it would be as fatal to your scheme 
as to mine. 

F. W. There are, as my author observes, " prayers for entire 
sanctification, which, were there no such thing, would be a 
mere mockery of God." Our Lord has taught us to pray, 
"Deliver us from evil," which doubtless means all evil. He 
himself prayed for those who had believed on him, and for 
those who should believe through their word, that they all 
might be made perfect in one. Paul prayed for the Ephe- 
sians, that they might be " filled with all the fulness of God ;" 
and for the Thessalonians, "the very God of peace sanctify 
you wholly ; and I pray God your whole spirit, and soul, and 
body, be preserved blameless unto the coming of our Lord 
Jesus Christ." 

Th. If these prayers prove what you quote them for, they 
prove more, and a great deal more than you believe. They 
prove that Christians are not subjects of any evil in this world, 
natural or moral ; that they suffer no pain nor sickness, nor 
any afflictions of any kind ; that they are all perfect, all the 
time, being sanctified wholly, and. preserved blameless in all 
respects, from the time they become Christians, till the coming 
of their Lord ; which you do not believe any more than I. If 
every thing prayed for had been granted, all men would have 
been converted lonor a ao. 

F. W. But some have experienced a perfect deliverance from 
all sin. " If we love one another, God dwelleth in us, and his 
love is perfected in us. Whoso keepeth his word, in him verily 
is the love of God perfected. Herein is our love made perfect, 
that we may have boldness in the day of judgment : because 
as he is, so are we in this world. Every man that hath this 
hope in him purifieth himself, even as he is pure." When the 
Gentiles were converted, God made no difference between them 
and the Jews, " purifying their hearts by faith." 

Th. All this is nothing to your purpose in the present dis- 
pute. It only proves what I believe and contend for, in oppo- 
sition to both you and your companions. I believe that the 
moral law is the only standard of perfection, the only rule of 
right and wrong, and that none are Christians but those who 
have some right affections, some which are conformed to the 
moral law, and who are, so far as those right affections extend, 
renewed V after the image of Him that created them ;" which 
is equally denied by you and your fellow-travellers. But the 
question now is, whether any live in the uninterrupted exercise 
of holy affection, and continue days and months, and even 
years, without committing any sin. How do you prove that ? 

F. W. I prove it by the testimony of those who are exam- 
13 



I 



145 the pilgrim's progress 

Dies of it. A man sustains a good character for veracity. 
Now, as my author says, " I have abundant reason to believe 
thi person will not lie. He testifies before God, 'I fed no 
sin, but all love: I pray, rejo ce, and give th^ks .wd«* 
ceasing : and I have as clear an mward witness that I am fully 
renewed, as that I am justified. At such a tune m 
change which I am not able to express. And since that time 
I hale not felt pride, or self-will, or wrath, or unbelief, nor any 
thing but a fulness of love to God and to all mankind. Now, 
if I have nothing to oppose to this plain testimony I ought m 
reason to believe it. And I know many of this description 

Th. Your proof, then, is all reduced to the testimony of 
those whom you admit to be liable to mistake. And I think it 
would be most rational to conclude they were mistaken m this 
and were led to think they lived without sin, from ignorance of 
the nature of sin and of their own hearts. They first make a 
standard of perfection different from that whicn God has made, 
and then imagine they live up to it They appear to me to be 
in that state in which the young ruler was when he said of the 
commandments, "All these have I kept from my youth up 
and in which Paul was, of which he says, « I was alive without 
the law once." But should the commandment come home to 
their consciences, in all the spirituality and extent of its pre- 
cept, they would find sin revived, and would be convinced, as 
Paul was; that many of those things which they verily thought 
they ought to do, were entirely wrong, and nothing but trans- 
gressions of the law of God. . , 

F W I think, with my author, that if such a man is ae- 
ceived " it is a harmless mistake, while he feels nothing but 
love in his heart. It is a mistake which generally argues great 
grace, a high degree both of holiness and happiness. 

Th. I should rather think, that such a mistake is one which 
does not argue great grace, but great want of it. _ The Scrip- 
ture says, "There is a generation that is pure m their own 
eyes, and yet is not washed from their filthiness.' Their being 
pure in their own eyes, does not argue great grace m these 
persons. The Pharisee, who thanked God that he was not as 
other men, was in the same mistake ; and it was no proot ol 
great grace in him. Neither do I think such a mistake can be 
harmless. How shall a man repent of and forsake sins, ot 
which he is not convinced? While he is alive without the 
law, and thinks himself perfectly free from sin, he ism the 
high road to perdition. He cannot be saved till he shall be 
convinced of his mistake, be slain by the law, and be so made 
alive by Christ as to be conformed in heart to the law ot God, 



IN THE NINETEENTH CENTURY. 



147 



that law which you set aside, but which the apostle says is not 
made void by faith, but rather established. 

F. W. "Why should you be opposed to Christian perfection? 
Why will you plead for the continuance of sin as long as you 
live ? " Will you plead for Baal ?" Let his worshippers plead 
for him ; but, as my author says, " let not the children of God 
any longer fight against the image of God. Let not the mem- 
bers of Ohrist say any thing against having the whole mind 
that was in Christ. What pity that those who desire and de- 
sign to please him, should have any other design or desire ? 
much more that they should dread, as a fatal delusion, yea, 
abhor, as an abomination to God, the having this one desire 
and design, ruling every temper!" 

Th 0 How uncandid and sophistical is all this ! Because I 
do not believe that any do actually live without sin, you repre- 
sent me as unwilling that they should, and as pleading for lib- 
erty to continue in sin. On the contrary, you know that I 
contend for a higher standard of perfection than you do, and 
insist that it is the duty of all men to be conformed to it, with- 
out interruption, and that they have no excuse, and deserve 
eternal damnation for every deficiency. And yet, you repre- 
sent me as being opposed to perfect obedience ! Is this hon- 
est ? And besides, this representation can be retorted upon 
you, if any are so disposed. You do not believe the doctrine 
of the certain perseverance of every real saint in holy obedience 
to eternal life. And are you, therefore, unwilling to have the 
saints persevere ? Are you opposed to their continuance in 
holy obedience unto the end ? You believe and endeavor to 
prove, that some real saints do fall away and perisk Do you, 
therefore, plead in favor of falling away unto perdition ? Do 
you " plead for Baal" in this ? 

F. W. What arguments have you against the doctrine of 
Christian perfection ? 

Th. That Christians do not, in this life, attain such perfec- 
tion as to live without committing any sin, but that the best of 
men do commit some sins from day to day, I think is evident 
from express declarations of Scripture. This is one : 44 There is 
not a just man upon earth, that doeth good, and sinneth not." 

F W. On this text, one of my favorite authors, (and a 
learned Doctor, too,) observes, that Solomon meant that 
" there were none but that sinned against the Adamic law ; 
or, he meant those involuntary transgressions which, under 
the ceremonial law, required an atonement." 

Th. What if they do sin against the Adamic law ? So I 
suppose. That is the same as the moral law, and is the only 
standard of right and wrong. In saying this, you give up the 



148 



THE PILGRIM'S PROGRESS 



point in dispute, and admit that they do sin, which is what I 
was attempting to prove, in opposition to your doctrine of per- 
fection. I do not believe there is any such thing as an invol- 
untary transgression ; but if there is, it must be a sin ; for it 
is written, " sin is the transgression of the law." And you 
concede that these involuntary transgressions, or mistakes, as 
you have sometimes called them, " were it not for the blood 
of atonement, would expose to eternal damnation. " But it is 
absurd to suppose that any thing which is not sin, needs the 
atoning blood, or that man can be exposed to eternal damna- 
tion for that which is not sin. Your very attempt to avoid 
the force of the declaration, discovers its strength, and the 
weakness of your cause. It is true, that " there is not a just 
man upon earth, that doeth good, and sihneth not." And 
therefore it is not true, as you affirm, that your class of sanc- 
tified ones, " are now in such a sense perfect as not to commit 
sin, and to be freed from evil desires and evil tempers, having 
their minds at all times even and calm, and their souls con- 
tinually streaming up to God, in holy joy, prayer, and praise." 
To the same effect is what Solomon says, in his prayer at the 
dedication of the temple, " there is no man that sinneth not" ^ 
F. W. The aforementioned Doctor informs us that this 
means, "There are none but are liable to sin." 

Th. Indeed ! How does he know that is the meaning ? 
That is not what it says. It says, "There is no man that sifi- 
neth not." And because you choose to contradict it, and say, 
there is many a man that sinneth. not, you will have it mean 
something different from what it says. Is this a fair specimen 
of your regard for the authority of Scripture ? Doubtless, 
then, you will with equal ease and boldness avoid or contradict 
every other similar declaration. And when the Scripture asks, 
" Who can say, I have made my heart clean, I am pure from 
my sin?" you will answer, many can say it with truth. And 
when it declares, " If we say we have no sin, we deceive our- 
selves, and the truth is not in us," you will answer, " No, we 
do not deceive ourselves ; and if we do, 1 it is a mistake which 
generally argues great grace/ and proves that the truth is in 
us in a high degree."' And when it says, " In many things 
we offend all," you will reply, " No, we do not all offend, for 
there are many who do not commit any sin." But, what do 
you say of the apostle's declaration to the Galatians, " The 
flesh lusteth against the spirit, and the spirit against the flesh : 
and these are contrary the one to the other : so that ye cannot 
do the things that ye would ?" 

F. W. The same learned Doctor informs us that it is appli- 
cable only to those that are fallen, and not to real Christians 



IN THE NINETEENTH CENTURY. 



149 



Th. Had Paul fallen from grace, then, when he describes 
his own experience, in the 7th chapter to the Romans? He 
says, " For that which I do, I allow not : for what I would, 
that do I not ; but what I hate, that do I. If, then, I do that 
which I would not, I consent unto the law that it is good. 
Now then, it is no more I that do it, but sin that dwelleth in 
me. For I know that in me, (that is, in my flesh,) dwelleth 
no good thing. For to will is present with me ; but how to 
perform that which is good, I find not. For the good that I 
would, I do not ; but the evil which I would not, that I do. 
Now, if I do that I would not, it is no more I that do it, but 
sin that dwelleth in me. I find then a law, that, when I would 
do good, evil is present with me. For I delight in the law of 
God after the inward man. But I see another law in my 
members, warring against the law of my mind, and bringing 
me into captivity to the law of sin which is in my members. 
O, wretched man that I am ! Who shall deliver me from the 
body of this death ? I thank God, through Jesus Christ our 
Lord. So then, with the mind I myself serve the law of God ; 
but with the flesh, the law of sin." Is this the experience of 
Paul as fallen from grace ? 

F. W. IsTo ; it was bis experience before he was converted. 
At that time, he could say with truth, "I am carnal, sold 
under sin ;" for he was so. But he could not say this after he 
became a Christian, for, in the same epistle he tells us, "to be 
carnally minded is death." But he did not fall away. He 
says, " I have fought a good fight ; I have kept the faith." 

Th. I see no reason why you should make such a differ- 
ence between this passage and that to the Galatians. They 
both appear to me to speak the same language, and describe 
the same thing. But, because in this place Paul speaks of 
himself, and you cannot believe he fell from grace, and are not 
willing to admit he was describing a Christian experience, you 
groundlessly assert that it was his experience before he became 
a Christian. It was indeed true of him before he became a 
Christian, that he w T as " carnal, sold under sin ;" and it was 
true of him all the time. It is also true, that " to be carnally 
minded is death," and that " the carnal mind is enmity against 
God ; for it is not subject to the law of God, neither indeed 
can be." And therefore, he could not then say of himself, as 
he does in this passage, " I consent unto the law that it is 
good. — I delight in the law of God after the inward man. — 
With the mind I myself serve the law of God." These are 
Christian exercises, and not those of an impenitent sinner. 
These could only be true of him after he became a Christian. 
But it was also true of him, after he became a Christian, that 
13* 



150 



THE PILGRIM'S PROGRESS 



lie often failed of doing the good which he purposed, and often 
had occasion to say, " what I hate, that do I." He had holy 
affections and unholy ones interchangeably, m such rapid suc- 
cession, that he often had occasion to say, " to will is present 
with me ; but how to perform that which is good, I hnd not. 
In this passage, as well as in that to the Galatians, he describes 
the experience of every real Christian. 

L S But this passage seems to me to contradict your 
scheme, as well as brother Feel-well's. It seems to teach 
that holy and unholy affections co-exist, at the same instant, 
in the heart of the Christian. And, indeed, unless this is the 
case, how can there be any warfare ? 

Th. The Christian warfare consists in resisting the assaults 
of temptation. It is quite possible to do that with the whole 
heart, as the example of the Lord Jesus clearly shows. It is 
through the animal appetites that temptations are commonly 
presented. When they are excited, a motive is presented to 
the mind to choose something wrong, in order to gratify them 
When they are strongly excited the temptation is violent, and 
requires great resistance. Then there is strong contention. 
When the mind yields, and consents to that which is wrong, 
the battle is over, and the man is a captive to his lust. When 
he continues to resist till the excitement of the appetite ceases, 
the battle ceases, and the man is a conqueror. Thus it is that 
the law in the members wars against the law of the mind.^ 

L. S. Bat the apostle says, " when I would do good evil is 
present with me." What can this mean, if holy and unholy 
affections do not co-exist, at the same instant ? 

Th. At the same instant that the holy affection is in full 
strength, the evil of temptation may exist, and be presenting 
its powerful solicitations, through the violent excitement of the 
animal appetites. But I suppose the true way of removing 
the difficulty which you suggest, is by appealing to the origi- 
nal, where it vanishes. Learned men of your side of the ques- 
tion have been obliged to admit that the most literal transla- 
tion of the passage, is, " to me willing to do good evil lies near." 
The evil of temptation, as I said, may exist at the same instant, 
and the evil of complying with the temptation may be so near 
as to follow the act of resistance at the next instant. This ap- 
parent (but not real) difficulty being removed, the rest of the 
language appears to me well adapted to describe the experi- 
ence of all real Christians, who are conscious of loving and 
hating the same things alternately, in very rapid succession ; 
but are not conscious of loving and hating the same thing at 
the same instant. 

L. S. I do not yet see how that can be. He speaks of sin 



IN THE NINETEENTH CENTURY. 



151 



dwelling in him, saying, " it is no more I that do it, but sin 
that dwelleth in me." 

Th. Sin is not a person, that does any thing. This must be 
a personification ; and I think it is equivalent to his declara- 
tion, that with the flesh he served the law of sin. He some- 
times indulged carnal affections, in which he served the law of 
sin, or was brought into captivity to the law of sin which was 
in his members. But that my meaning may appear more fully, 
I will paraphrase the whole passage as follows : 

For that which I do, at one time, I allow not, at another ; 
for what I would, at one time, that do I not, at another ; but 
what I hate, at one time, that do I, at another. If then I do, 
at one time, that which, at another, I would not, I consent 
unto the law that it is good. Now then it is no more I, in the 
exercise of grace, that do it, but sin that dwelleth in me, that 
is, but I in the exercise of sinful affections, into which I am 
often falling. For I know that in me, (that is in my flesh,) in 
me when in the exercise of sin, dwelleth no good thing : for 
to will is present with me, at one time ; but how to perform 
that which is good I find not, on account of the rapid change 
in my affections. For the good that I would, that I purpose 
at one time, I do not accomplish : but the evil which I would 
not, which I purpose not to do, that I do. Now if I, at one 
time, do that which at another I would not, or purposed not 
to do, it is no more I in the exercise of grace that do it, but I 
in the exercise of sin. I find then a law, an established course 
of events, that to me willing to do good evil lies near. For I 
delight in the law of God after the inward man. But I see 
another law in my members, warring against the law of my 
mind, and bringing me .oftentimes into captivity to the law of 
sin which is in my members. O wretched man that I am, to 
have such sore conflicts with temptation, and to be so fre- 
quently falling into sin ! Who shall deliver me from this body 
of death, from these temptations and backslidings ? I thank 
God that there is a way of deliverance through ^ Jesus Christ 
our Lord. So then this is my experience, that with the mind, 
with the new heart, by the exercise of grace, I myself serve 
the law of God, but with the flesh, in the exercise of the car- 
nal mind, I often serve the law of sin. 



{ 



152 the pilgrim's progress 



CHAPTER XXI. 

Br this time the day was far spent, and the travellers began 
to wish for a place of entertainment, where they might obtain 
a lodging for the night, and such refreshments as they needed 
after the fatigues of the day ; and lifting up their eyes they 
saw, at a little distance before them, a house which they im- ; 
agined to be the same which was kept by Gaius, when Chris- I 
tiana and her company passed this way, and which had long 
been a noted place for the entertainment of pilgrims. As they 
drew nearer, they were confirmed in their opinion by seeing 
what appeared to be an ancient edifice, though many parts of I 
it seemed to have been newly repaired, and there were addi- 
tions to it in more modern style for the accommodation of the 
numerous customers who appeared to resort thither. As they 
approached, the master of the house came out to meet them, j 
and very courteously invited them to walk in, saying, The good \ 
of the house is before you. Thoughtful and Ardent, remem- 
bering how they had been deceived at the pretended house 
Beautiful, paused at the door to make some inquiries ; but the 
rest of the company entered without hesitation. Then said 
the Master of the house, 

Walk in, friends, walk in ; why do you hesitate ? 

Thoughtful. We wish to know who keeps this house, and to 
be assured that it is one which was erected by the Lord of the 
way for the accommodation of pilgrims. We had supposed 
that it was the same house which was formerly kept by Gains ; 
but many things about it seem to have a new appearance. 

Master. It is the same house, only repaired and enlarged 
for the better accommodation of the greater number of travel- 
lers in our happy times. My name is Liberal. I am a lineal 
descendant of Gaius, " the host of the church." I commend 
your caution, and to give you evidence of the truth of what I 
say, I will produce the records of the house, by which you will 
see that it is the same. 

So saying, he stepped in and brought out to them the rec- 
ords of the house, a venerable looking volume, and showed 
them the original charter, sealed with the King's seal, together 
with the rules and regulations of the house, and turned to the 
record which was made of the worthy pilgrims who had for- 
merly been entertained there. Having seen these things, the j 



IN THE NINETEENTH CENTURY. 



153 



pilgrims had no longer any doubts that this was, indeed, the 
same house which Gaius had formerly kept. So, being weary 
with their journey, they entered, without further inquiry, and 
were shown into the room where their fellow-travellers were 
already seated. Then the master of the house, having order- 
ed refreshments to be provided, sat down with his guests, and 
they entered into the following discourse : 

Liberal. I am very happy to see you here : and it is not the 
least among the gratifying circumstances to see you travelling 
together, as true pilgrims ought to do. I perceive, indeed, by 
your garments being not all made in the same fashion, that you 
are not all called by the same name. And the time has been, 
when probably you would have sought different houses of en- 
tertainment, and when perhaps some of you would not readily 
have been received at this house. But I rejoice that we live 
in a more liberal age, when true pilgrims of every name can 
meet together in the same house, and sit down at the same table, 
without any of those jealous feelings which formerly served to 
keep them asunder. 

F, W. It is veiy gratifying to me to see union among breth- 
ren. We are, indeed, called by different names, and we differ 
in our views about many things of minor importance ; but there 
is not one of the company but what I embrace as a true brother 
pilgrim. 

L. S. These are my sentiments too ; and I rejoice to find a 
house of entertainment where the same principles are avowed. 

N. L. I agree with my brethren who have spoken. We 
have found such houses before ; but we have not before had 
the pleasure of being all together at the same house. 

Th. I must confess that I am not prepared to express full 
confidence in every man that I see with a pilgrim's coat on ; 
nor to account those points on which we differ as points of mi- 
nor importance. But having seen the charter and rules of this 
house, and cordially approving of them, I have come in to seek 
for entertainment where my ancestors have found it before me. 

Ard. I love to see brotherly love and union among true pil- 
grims. Those who love the Lord of the way ought to love one 
another. But I suppose this does not oblige us to acknowledge 
as his true friends those whom he refuses to acknowledge. 

Lib. That is true. But there is certainly something very 
pleasant in thinking of others as favorably as we cam And for 
my part, I am not disposed to be very particular with respect 
to those I entertain. If a stranger comes to my house, and calls 
himself a pilgrim, I am unwilling to be suspicious of him, and 
by a severe scrutiny to give him reason to believe that I am 
disposed to think every man an impostor. I am rather dispo- 



154 



THE PILGRIM'S PROGRESS 



sed to treat every man as if I thought him honest, till he proves ; 
himself otherwise. 

F. W. Amen. That is what I like. 

Th. I do not perceive that you make any inquiries, or take 
any pains to ascertain the character of those who come. You 
invited us all at first sight, without even inquiring whether we 
had letters of introduction from any proper source. 

LiL You come in the character of pilgrims, and I know of j 
no reason to doubt but that you are what you profess. You 
come only to be entertained for a night, ready to depart on the 
morrow. Had you come to offer yourselves for admittance into 
the family, to become, stated residents among us, the case would 
be different. I should then look at your letters of introduction, I 
with which I doubt not you are all furnished. 

Th. You hinted that formerly it would have been matter of I 
doubt whether we should all have been received at this house, 
even for occasional entertainment. On what account was it ? 

Lib. Formerly pilgrims of different denominations had not 
such liberal feelings towards each other as they have now ; and 
a greater degree of agreement in their views, both of doctrines 
and duties, was thought necessary, in order to their coming into 
the same house, and sitting down at the same table. The fol- 
lowers of John the Itinerant and the followers of John of Ge- 
neva could by no means consent to walk together. But I rejoice 
that such narrow prejudices are giving way. 

Th. "Would both be admitted together as members of your 
family* if they were disposed ? 

Lib. Certainly. I should think it inconsistent to admit any 
as occasional guests that we should be unwilling to admit as 
permanent members of the house, if they were disposed. 

Th. But, do you suppose the followers of John the Itinerant 
would consent to the charter and rules of this house, which you 
showed me? 

Lib. Probably not, without some latitude of interpretation. 
But we do not, any longer, make a full consent to them a term 
of admission. If we obtain satisfactory evidence that they are 
true pilgrims, we do not think it necessary to require them fully 
to consent to those rules, in every particular. This house is 
not ours, but our Lord's ; and the table we spread is not our 
table, but his. And we should think we did wrong to hinder 
any from coming to it whom he receives. 

Th. You appear to take it for granted that he does re- 
ceive those who do not consent to the rules which he has es- 
tablished; which ought not to be taken for granted, without j 
proof. The fact, that it is the Lord's table and not ours, would J 
lead me to a conclusion the reverse of that which you appear to j 



IN THE NINETEENTH CENTURY, 



155 



draw. If it were ours, we might admit whom we pleased, 
But as it is his, we have no right to admit any but such as he 
directs us to admit. He has informed us that he has provided 
it for his friends ; and he has given us marks by which we are to 
try the pretensions of those who claim to be such. We are 
not at liberty, therefore, to admit any to his table, but those 
who give us credible evidence that they are Ms friends. You 
seem, however, to ask for no evidence at all, unless the mere 
circumstance of our appearing in the pilgrim's dress is evidence. 
But it is plain that this is no evidence whatever : for we are 
required to beware of wolves in sheep's clothing, and are dis- 
tinctly forewarned that in these days there will be many de- 
ceivers. And among the marks he has given us, by which to 
detect such, none is more clear than their disposition to receive 
or reject his instructions. It is written, " He that is of God 
heareth God's words; ye, therefore, hear them not, because 
ye are not of God." Also, " If there come any unto you, and 
bring not this doctrine, receive him not into your house, neither 
bid him God speed ; for he that biddeth him God speed, is 
partaker of his evil deeds." 

Lib. We consider that the cordial reception of any one truth 
is evidence of friendship to our Lord. And we practice upon 
the command of the apostle, " Him that is weak in the faith, 
receive ye ; but not to doubtful disputations." 

Th. I believe also that the cordial reception of any truth of 
the Gospel, when fully understood, is evidence of friendship to 
our Lord ; because it is connected with the cordial reception of 
every other truth as soon as it is clearly seen. The same heart 
that approves of one will approve of all. And the converse of 
this, I also believe, that the understanding and cordial rejection 
of any one truth, is evidence of the want of friendship to him. 
But I had not thought there was any thing embraced in the 
charter and rules of this house which you would consider mat- 
ters of doubtful disputation, or which can be regarded other- 
wise than as fundamental parts of the system of divine truth. 
If they are truths, they must be fundamental truths ; and if 
they are not truths, but errors, they must be fundamental er- 
rors. If any thing can be fundamental in the system of divine 
truth, it appears to me that those things which enter into the na- 
ture of Christian experience must be so. But upon all those 
things the followers of John the Itinerant differ from me totally, 
and from the articles of this house. That which I believe to be 
true religion, they reject, as not entering at all into its nature ; 
and that which they believe to be true religion, I reject, as not 
entering at all into its nature. One or the other of us must be 
in a fundamental error, 



156 



THE PILGRIM 5 S PROGRESS 



Lib, I do not wish to condemn either of you. I hope you 
are both right in all that is essential. And I do not consider 
so many things essential, as you appear to do. It is impossi- 
ble to make men agree in every thing, and if we should con- 
fine ourselves rigidly to our articles, and receive none but such 
as embraced them, in the same sense, we should have but a 
very small familp. 

Th. I had supposed it were better to have a few that were 
agreed, than to have many who were not agreed. II is writ- 
ten, " Can two walk together, except they be agreed ? . 

Lib. True ; but we find no difficulty. We agree to differ. 
Those points on which pilgrims differ, we agree to let alone. 
And so, we are entirely harmonious, and have a very full 
house, which we could not have on any other principles. 

Th, It is enjoined upon pilgrims, that they "earnestly con- 
tend for the faith which was once delivered unto the saints/' 
and which is contained in the articles of this house. How is 
it consistent with that command, to agree to let alone all those 
points upon which professed pilgrims differ ? 

Lib. Disputes and contentions are what we are not fond of ; 
and we think the circumstances of the times are such that it is 
not our duty to contend for every particular. The pilgrim 
world are now engaging in great enterprises for advancing the 
kino-dom of their Lord ; and as many hands must be called to 
the^work, we feel it of great importance to cultivate a spirit of 
harmony and good feeling among all denominations, that this 
great and good work may not be hindered. 

Th. Those enterprises have for their professed object the 
spread of the Gospel. Now, it is the Gospel itself which is 
sent forth, or it is something else under that name. If it is 
something else under the name of the Gospel, that is sent 
forth, how can it be desirable that great numbers should unite 
in sendin.gr forth that which is not the Gospel, but a system of" 
error ? If it is the Gospel itself, that is sent forth, how can it 
be expected that those who neither believe nor love the Gos- 
pel, will give their aid in spreading it ? Surely, those, and 
those only, who believe and love the Gospel, can be depended 
upon for their cordial and permanent aid in spreading it abroad. 
And if so, the way to provide permanent friends to the work is 
not by being silent about it at home, and quietly suffering error 
to creep in and occupy its place, as it will, if it is let alone. 
On the contrary, people must be instructed, and taught to un- 
derstand, to believe, and love the Gospel ; and then they can 
be depended upon, as permanent friends to the work Be- 
sides, it is well known that other denominations have their own 
institutions for the propagation of their own principles ; and it 



IN THE NINETEENTH CENTURY. 



157 



cannot be expected that they will renounce them, to unite with 
us in spreading principles which they do not believe. 

Lib, Your observations suggest another reason why a more 
liberal policy should be pursued at this day. Those who are 
so rigid in their attachment to the principles which our articles 
contain as to be always insisting upon them, are perpetually 
giving offence by so doing ; and instead of alluring men to 
unite with us, and thus strengthening our body, they drive 
them off, and are the means of adding to the numbers of those 
who do not think as we do. Should we all do so, our num- 
bers would be greatly reduced, and we should not have it in 
our power to undertake any great things. 

Th. If we must give up, or let alone all those points in which 
we differ from other denominations, in order to have great num- 
bers with us, I see not why we may not as well give up our dis- 
tinct organization at once, and connect ourselves with some other 
denomination. This would diminish the number of divisions, 
and increase the number of those to whom we should belong. 

Lib. Perhaps the day is not far distant when something of 
that kind will be done ; not, perhaps, in the way you suggest, 
by our going over entirely to any other existing denomination, 
but by their coming over to us. When we shall have all 
yielded those points which they are disposed to object against, 
so far as to be silent about them, it will be but reasonable that 
they should yield something to us. And it will be more hon- 
orable to our denomination, numerous and respectable as it is, 
to retain its name, and have others assume it, when we ask 
them to change nothing else. But if they manifest any reluc- 
tance to that, I should be willing to have each give up its old 
name, and agree on a new one, under which we could all unite. 
And indeed, I am sick of all sectarian distinctions and names, 
and should be glad to have the time arrive when they should 
be all laid aside, and all pilgrims be united under one general 
and appropriate name, which should never be the badge of 
any party. And I rejoice that that day is fast approaching. 

Th. I think I do also ardently desire the time when there 
shall be no more sectarian distinctions, nor party names, but 
when all professed friends to the Lord of the way shall be cor- 
dially united together upon a basis which the Lord himself 
shall approve, But this never can be done by rejecting, or 
treating with indifference, any thing which he requires us to 
believe and love, any thing for which he commands us ear- 
nestly to contend. Disobedience to his commands is not the 
way to meet his approbation. And doubtless, it is as true 
that he requires us to believe what he says, as it is that he 
requires us to do any thing else that he commands. When 



158 THE PILGRIM^ PROGRESS 

all shall believe whatever the Scriptures teach, and love those 
truths with the whole heart, they will be united together upon 
a basis which will render their union permanent and stable. 
Such is the time foretold, when "the watchmen shall see eye 
to eye, and lift up the voice together/' But all those unions 
which are formed by giving up the truth, or any part of it, m 
order to harmonize with error, are of a different nature, and 
cannot long continue. They are nothing but unions m disobe- 
dience ; and though they may seem to prosper for a time, 
while error and wickedness have their day of triumph, I rejoice 
that the day is coming, when it shall be fully understood, that, 
« thouo-h hand join in hand, the wicked shall not be unpunished. 
And Ithink that if we wish to secure the approbation of our 
Lord, we ought to keep ourselves clear from all entangling and 
ensnaring alliances with his enemies. 

Lib. I have no doubt that you mean well ; but I am sorry 
to find you entertaining opinions so little suited to this era of 
good feelings. Your notions are a century too late. But I 
hope you will learn better as you proceed on your journey, and 
hear and see more of the great and glorious things which are 
doing in this wonderful age. 

F. W. I hope so, too ; for, to speak my feelings, brother 
Thouo-htful's rigid and bigoted notions make him rather an un- 
comfortable companion. m 

L. S. Yes ; he is not content with the liberty of indulging 
his peculiarities, and talking in defence of them ; but he at- 
taches so much importance to them, that he seems to condemn 
every-body else. Were it not for this, I should be willing to 
hear him advocate his notions sometimes, as he seems to do it 
so honestly ; though I do not believe them, and in truth am 
not much edified with his conversation. 

JST. L I am often amused with his metaphysics, which serve 
to becniile the tediousness of the way. But I am now rather 
impatient to have supper, and retire to rest ; for I am quite 
tired with our long day's walk. 

Lib. Supper must be nearly ready. I will go out and has- 
ten it. ; _ 

So the master of the house went out to expedite the supper , 
and Thoughtful and Ardent withdrew into a corner by them- 
selves, and had a little conversation, as follows : . 

Ard What do you think, brother, of this house? Is it 
right for us to stay here, and partake of the entertainment 
which may be afforded ? , 

Th I think the master of the house talks strangely, tor a 
aood man, and a true friend to the Lord of the way. But we 
have seen the charter of the house, and its rules and regula- 



IN THE NINETEENTH CENTURY. 



159 



tions, which we cordially approve. We have evidence that it 
is a house which was erected by the Lord of the way, for the 
entertainment of pilgrims. And since we are here, I do not 
yet see it to be duty to withdraw from it in a hasty or irregu- 
lar manner. It appears to be the table of our Master which is 
spread for us ; and if it is not served as we could wish it to be, 
nor filled with such guests as we think suitable, since these 
things have not taken place through our agency, nor by our 
consent, I believe it is our duty to remain for this time. A 
rash and hasty withdrawal from a table which our Lord has 
spread, and from a house which he has erected for the accom- 
modation of his friends, because of apprehended unworthiness 
in others, would not, I think, be justifiable. The efficacy of 
an ordinance does not depend upon the temper of mind of him 
who administers, but of him who receives it. And we may 
have communion with our Lord, if we have not with those 
who sit down with us at his table. 

So the supper was brought in, and the guests sat down at 
the table. And while the master of the house was helping the 
guests, he spoke of the great love of the Lord of the way in 
making such provision for the entertainment of pilgrims, and 
of his great kindness to them in particular in bringing them 
thus far on their journey in safety. He enlarged also upon 
the glorious prospects before them, when they should reach 
the Celestial City, and obtain the unfading crown which was 
the prize for which they ran. He dwelt much on the pleas- 
ures of love and union among pilgrims, and exhorted them to 
hold on as they had begun. Thoughtful and Ardent sat silent, 
apparently absorbed in deep and solemn thought. The eyes 
of Feel-well sparkled with pleasure, while following the speaker 
through his various topics of discourse ; and now and then an 
expression of approbation and delight escaped his lips. Love- 
self seemed to enjoy himself very well ; but JSTo-law sat and 
partook of the supper with as little apparent emotion as of any 
ordinary meal. After supper it was proposed to sing a hymn ; 
and Feel- well desired to have the one which he had heard 
with much delight at the new house Beautiful, to wit : 

" Father of all , in every age, 
In every clime ador'd. 
By saint, by savage, and by sage, 
Jehovah, Jove, or Lord," &c. 

The master of the house, however, preferred the following, 
as better adapted to the occasion : 

<f How happy is the day, 

Our eyes are blest to see ; 



160 



THE PILGRIM'S PROGRESS 



When those of every name can meet, 
In sweetest harmony. 

" Let party names no more 
The pilgrim world divide ; 
But all with kindred feelings join'd, 
In union still abide. 

" Let ardent faith revive 
Our courage by the way ; 
And each in expectation live, 
Of an eternal day. 

" Thus while we march along 

Through this dark vale of tears, 
The hope of an unfading crown, 
Shall chase away our fears," 



CHAPTER XXII. 

In the morning Thoughtful and Ardent went on their way, 
leaving the rest of their company to stay longer at the house 
of Mr. Liberal. Then said Thoughtful : 

I seldom have any dreams which I think worth mentioning 
again ; but one I had last night is of so singular a character, 
that I am disposed to relate it. 

Ard. Pray, tell it. For, though I do not think any confi- 
dence is to be placed in mere dreams, I am disposed to think 
they are sometimes intended to prepare our minds for better 
meeting the events which are before us. 

Th. I dreamed that we had already arrived at the town of 
Vanity, which you know we are to pass through, and which is 
but a day's journey before us. I thought that Beelzebub, the 
lord of the place, had just summoned a grand council of all his 
chief officers, to deliberate upon the state of their affairs, and. 
consult what was to be done to perpetuate their power and 
influence, and oppose the cause of the Prince Immanuel, I 
thought I entered with them, unobserved, to the grand court 
of Pandemonium, and sat down where I could see and hear all 
that passed. When the doors were shut, and the Prince Beel- 
zebub himself had taken the chair, he began as follows : 

Beelzebub. I have called you together to avail myself of your 
united wisdom, in a most important crisis of our affairs. You 
know that, for more than eighteen hundred years, we have 
carried on, with various success, the contest in which we are 
engaged with the Prince Immanuel and his followers. Pre- 



IN THE NINETEENTH CENTURY. 



161 



vious to that time, the world was all our own, except a single 
race in one small territory ; and even among them we had far 
more subjects than he. But when Ave accomplished his death, 
in the vain expectation of thereby striking a blow which should 
be fatal to his interest in the world, we laid the foundation for 
a series of disasters which followed in rapid succession, till we 
had lost many a province of our ancient empire. We tried the 
effect of persecution, by stirring up both Jews and Gentiles to 
crush the rising kingdom of the crucified Nazarene. But we 
found, to our dismay, that the more we did in this way, the 
more his followers increased ; so that it became a maxim 
among them, that " The blood of the martyrs is the seed of 
the Church." We then changed our policy, and bent all our 
efforts to enlarge and corrupt the Church, by persuading the 
great ones of the earth to give it their patronage, and load it 
with wealth and honors. In this way we succeeded better ; 
and for a long time we had the chief direction of affairs in that 
kingdom which was nominally his. But Ave overacted a little, 
in pushing on our instruments and agents to the sale of indul- 
gences to commit sin ; which roused the spirit of that bold re- 
former, Martin Luther. It was in vain, again, that we tried 
the efficacy of fagots and tortures. And we had the mortifi- 
cation to see, not only the progress of revolt from our dominion 
in many parts of the European quarter of our town, but the 
migration of many hardy spirits to the American quarter, where 
we had, till that time, held an undisturbed sway. Learning 
wisdom from our past oversights, Ave again tried the effect of 
courting those AA r ho had revolted, and disposing our friends 
and subjects to seek alliances with them, and bestoAv favors 
upon them. By this policy we had regained much that Ave 
had lost, till Ave imagined the way was prepared for our friends 
in some streets of the European quarter to cast off the alle- 
giance they had nominally paid to the Prince Immanuel, and 
avow their opposition to his cause. We have seen that this 
step has roused the followers of the Prince, our enemy, to 
make further inroads upon our dominions. We have, indeed, 
endeaA r ored to retrace our steps, and have persuaded our 
friends again to assume their former disguise, and to proclaim 
Immanuel as their Prince, while they still pay to us a real and 
Avilling subjection. But those institutions, to Avhich the present 
age has given birth, for spreading everywhere the copies of 
the King's Book, and for training and sending out ambassadors 
into all parts of our dominions, will be likely to occasion us 
much trouble, unless they can be corrupted, and diverted from 
their object, or be gained over and brought under our control 
and direction, which I hope. Besides, you knoAv that there 
14* 



162 



THE PILGRIM'S PROGRESS 



are many ancient prophecies of an age which is expected to 
come, in which our influence and power shall be entirely de- 
stroyed, and the whole of our dominion come under the yoke 
of our great enemy. And you know also that that period is 
expected soon to arrive ; and that, in order to its introduction, 
many great changes are looked for throughout our dominions, 
and mighty revolutions are expected to take place. I have 
called you together at this time to deliberate on these subjects, 
and to give counsel according to the wisdom and experience of 
each one, by what means we can best preserve and increase 
our influence, and avert the calamities which we fear. Let 
every one speak his mind freely, both great and small, for no 
time is to be lost. 

Spirit of Persecution. I am ready to speak my mind. I 
think we must stir up all our friends to open and violent oppo- 
sition. I am not so well acquainted with the practice of secret 
arts and deep-laid plots. I am not discouraged from the par- 
tial failure of our former attempts in this way. We must learn 
wisdom from defeat, and guard better against the causes of it, 
Nor am I disposed to admit that we have failed in those 
attempts to so great an extent as some think. We have at 
least put out of the way, by such means, great numbers of our 
active and enterprising opposers. We have cut short their 
days, and terminated their exertions to destroy our influence. 
Who knows what they might have accomplished, if they had 
been suffered to live ? And by their fate we have terrified 
many from pursuing the same course. I take great encourage- 
ment from the well known temper of mankind. The Prince 
Immanuel himself told his followers, " Ye shall be hated of all 
men for my name's sake." Let us take advantage of this, and 
stir them up to open persecution. And I am the more induced 
to give this advice, and to hope it will prevail, from an ancient 
prophecy in the King's book, that when the witnesses shall 
have ended the period of their prophesying in sackcloth, they 
shall be slain, and a day of rejoicing be held by our friends 
over their dead bodies. Let us awake to action, and we shall 
gain, at least, one more triumph. 

Spirit of Avarice. I am not altogether opposed to the ad- 
vice which has now been given. But let us not run too fast. 
There is an opinion prevailing that men ought not to be put to 
death for their religious opinions. It will require time to coun- 
teract this opinion, and introduce a contrary one. And per- 
haps it will not be necessary to make men believe that to is 
proper to put one another to death for their religious opinions. 
If we can raise the spirit of opposition sufficiently high, and 
make men believe that the followers of Immanuel are danger- 



IN THE NINETEENTH CENTURY. 



163 



ous members of the civil community, and that their plans and 
enterprises are injurious to the state, vre may then procure op- 
pressive laws to be made, and lay them under restrictions 
vrhich they must either break through, or violate their duty to 
their Prince. In that case we shall get an advantage against 
them, let them take which course they may. If, through fear, 
they violate their duty to their Prince, they will become an 
easy prey for us ; and if they break through the restrictions of 
the government under which they live, it will then be easy to 
direct against them all the strength of the civil power, not 
under the name of a persecution for their religion, but under 
the name of preserving good order in the state, and securing 
good government against disloyal and turbulent subjects. We 
have, done this formerly with much success. And I think I 
see the way in which this end may be attained now. To cany 
on their enterprises, the followers of Immanuel must raise 
funds. Copies of the King's book cannot be multiplied for 
gratuitous distribution, and men be educated and sent forth, as 
ambassadors of the King, without large contributions. Let 
these be frequently called for, and it will be easy to persuade 
men that they have nothing to spare for such purposes ; that 
it is unreasonable to tax them for the religious instruction of 
others ; and that it is a useless waste of property which might 
better be saved. It will not hinder the success of our efforts 
to raise these objections, for the advocates of these enterprises 
to reply, that none are obliged to give who do not choose to 
do it. We well know that those who wish to be respected are 
not willing to be thought behind others in promoting objects 
of public utility. To indulge their disposition to withhold, and 
yet keep themselves in countenance, they must create the be- 
lief that these things are not objects of public utility. And 
this will not be difficult, especially if any of these enterprises 
are carried on at a distance ; as must be the case with many of 
them. It will be easy to represent that these distant enter- 
prises are draining the country of its wealth ; and that those 
who encourage them are likely to make themselves a public 
charge, or at least to render themselves so poor that they can- 
not bear a proper proportion of the public burdens, which will 
therefore fall more heavily upon the rest. I think much may 
be done, in this way, to rouse the spirit of opposition against 
the followers of Immanuel, and render them odious in the pub- 
lic eye, and objects of suspicion and distrust to civil rulers. 
And the time may not be distant, when the public mind may 
bear to have some severe enactments made against them, and 
such restrictions imposed as I have before mentioned. 

Spirit of Vain Glory. I have no objection to the counsel which 



1(34 the pilgrim's progress 

has been given ; but, it will take time to carry it into effect, 
and something ought to be doing at once. I would propose 
that strong efforts be made to gain some influence over those 
institutions immediately. Perhaps some of them may be 
brought entirely under our control, and be made to forward 
our plans. And where this cannot be fully accomplished, 
much may be done to prevent their accomplishing the ends for 
which they were instituted. Let us try to persuade those who 
have the direction of these institutions, that their success de- 
pends very much upon rendering them popular, and attracting 
to them the attention of the wealthy and the great. Let us 
inspire them with the love of pomp and show. Let us induce 
them to seek the patronage and countenance of the honorable 
of the earth, and to grace their list of officers with a multitude of 
great names. Perhaps we may get many of our friends included 
in the number. Let us induce them to make great institutions, 
to hold great meetings, to have great celebrations, to make great 
speeches, and to get great praises bestowed upon them. It 
will be easy to make them believe that all this great noise and 
show will increase their influence, and their power of doing good. 
And when they once embrace this opinion, it can be turned to 
advance our purposes many ways. We need not care how 
much alms any give, if they only do it to be seen of men. If 
we can once infuse this spirit through these institutions, and 
get those who have the management of them thoroughly im- 
bued with it, they will be all our own. Besides, when the 
opinion is once embraced, that it is important to have an institu- 
tion great and popular, in order to do much good, it will be easy 
for us to suggest, on every occasion, that the institution must be 
so managed as not to give offence to those of our friends whose 
patronage is desired. And in proportion to the number and 
influence of our friends who are connected with these institu- 
tions, we may expect will be the degree of influence we can 
acquire over them ; till they are gradually modified to our 
wishes, and become useful auxiliaries in promoting our cause. 

Spirit of Error. I am particularly pleased with the sugges- 
tions of the last speaker. Let us, by all means, avail ourselves 
of them. It is yet too soon to put down these institutions by 
direct opposition. But it is not too soon to corrupt them. And 
it is easy to show how almost every one of them can be gained 
over to our interest, and be made to advance our cause, better 
than if it were destroyed. There is, indeed, one of them, that 
for distributing the King's book, which is more difficult for us to 
control than the rest. But let us once get all the rest under 
our control, and we can easily destroy the influence ot that 
For if copies of the King's book are multiplied to ever so great 



IN THE NINETEENTH CENTURY. 



165 



an extent, that will do us no harm, if it is not read. Or if it 
should be read, as it now is by many, with minds prepared to 
interpret it according to our wishes, it will rather help than 
hinder the advancement of our cause. For, those who can be 
made to believe that they find there the sentiments which we 
wish them to embrace, will be more likely to put confidence in 
them, than if they had no such support. And the way to 
make them believe so, is first to get the other institutions under 
our control. Let us, therefore, according to the suggestion of 
the last speaker, do our utmost to fill the minds of those who 
have the direction of these institutions with the desire of dis- 
tinction. Let us persuade them that it is of vast importance 
to make their institutions great, and showy, and popular. Let 
us induce them to court such of our friends as are men of 
wealth and influence, and give them a prominent place, and a 
considerable share in the management of their institutions. As 
soon as great men and rich men become necessary to them, it 
will be equally necessary for them to accommodate the spirit 
and the principles of their institutions, in a greater or less de- 
gree, to the spirit and principles of our friends. Take, for in- 
stance, the institution for preparing young men to be ambassa- 
dors of the King. In order to be a great institution, it must be 
catholic in its principles ; that is, nothing must be considered 
fundamental in it but some of the mere outworks of Chris- 
tianity ; some of those things which our friends may admit, 
without any sacrifice of their allegiance to us. It must extend 
its patronage alike to those denominations of professed friends 
to Immanuel, who acknowledge those outworks, though they 
have nothing in their system which is inconsistent with a cor- 
dial attachment to our cause. Let them set out with this 
liberal plan ; and we may hope, by degrees, to multiply the 
number of our friends who shall be patronized by them, and 
prepared to be efficient instruments in promoting our cause. 
And as they proceed in their work, we may hope to increase 
our influence over this institution more and more, and ulti- 
mately to bring it entirely within our control ; and thus make 
it a powerful engine in our hands to pull down the kino-dom it 
was originally intended to build up. Let us encourage the 
founding of seminaries, and the accumulation of funds, for 
these purposes. We shall find ways and means of getting 
them under our control, sooner or later, as we have already 
done in some distinguished instances. In a similar way, we 
may manage the institutions for sending forth ambassadors of 
the King into destitute places. If, at first, they send out some 
who do us an injury, we may, now and then, procure the ap- 
pointment of one who is at heart friendly to our cause, and 



166 



THE PILGRIM^ PROGRESS 



thus pull down what it has required many others to build up. 
With respect to the institution for the circulation of tracts, we 
may hope to do much in the same way. In order to make it 
a great institution, and secure an extended patronage, we can 
readily get excluded all those points of truth which are adapt- 
ed to do us the most essential injury. We can hope, also, 
to get inserted, in a silent noiseless way, many points of error 
which will have a powerful tendenc}^ to counteract those truths 
which remain. Many of them are such as we now cordially 
approve, and yet are held in high estimation. And I would 
advise, as a matter of great importance, that we endeavor, by 
all means, to multiply such narratives of religious experience, 
as have a fair appearance, but are really destitute of any thing 
but what may be experienced by those who still remain our 
loyal subjects. This will have an excellent effect, in leading 
others to trust in a similar experience, and consider themselves 
safe, while they are our willing captives. There is another 
thing I am particularly desirous to accomplish. We must 
try to get those who have the control of this institution, to 
alter the works of some of the best writers, so as to make 
them essentially different from what they were left by their 
authors. This can be done by leaving out some things, and 
changing others. And then they must publish the altered 
works with the names of the original authors. If we can get 
this done, we shall gain a great advantage, by securing all the 
credit which attaches to the authors' names, for the publications 
thus altered. By such means, you know, carried a little farther, 
we prevailed in the days when pious frauds were thought high- 
ly meritorious; and I see not why we may not do it again. 
With respect to the institution for the instruction of children, 
the same general plan should be pursued. Its principles must 
be catholic. All who profess a nominal subjection to the 
Prince Immanuel, must be brought together. This will include 
a vast multitude of our friends. All such must have their full 
share in the management of this institution. The books made 
use of must exclude every thing in which all such cannot agree ; 
and every thing of a different description must be frowned 
upon, and put down. These are the outlines of my plan. And 
by pursuing it, I am persuaded we cannot fail of gaining much 
every way. For if any sharp -sighted friends of the Prince, 
our enemy, should perceive the tendency of these measures, 
and make opposition to their adoption, we can raise a clamor 
against them, as bigoted, uncharitable, and, on the whole, un- 
friendly to the great and benevolent work. If they cannot be 
overpowered and silenced in this way, we can drive them from 
any participation in the management of these institutions ; and 



IN THE NINETEENTH CENTURY. 



167 



then we can the more easily control them at our pleasure. If, 
to avoid this, they shall become silent, and go on with our 
friends, we can make use of their names, and their influence, 
and their contributions, to give countenance to those measures 
which we approve. By such means as these, I advise that we 
endeavor to corrupt and pervert these institutions, and bring 
them under our control, and make them efficient instruments 
of promoting our cause. This will be more easily attained, I 
am persuaded, than any project could be, which we could 
contrive for their destruction. 

Beet. Your suggestions are all of them worthy of considera- 
tion ; and probably something can be done in all the ways 
which have been pointed out. The state of our affairs is such, 
that there is enough for you all to do. And as the time for 
executing our schemes is not long, we must be all engaged. 
Great triumphs may yet be gained, if we only act worthily of 
ourselves, and of the cause in which we have embarked. 

Ard. How subtle are the enemies which pilgrims have to 
encounter ; and how watchful does it behoove us to be against 
their various arts ! But, do you think they will succeed in 
their schemes ? 

Th. I am only relating my dream ; and have not yet arrived 
at its conclusion. 



CHAPTER XXIII. 

Ardent. Will you proceed, and let me hear the rest of your 
dream ? 

Thoughtful I will. After various remarks had been made 
on the subject of corrupting and perverting the benevolent 
institutions of the present day, the Prince Beelzebub called the 
attention of his council to another subject, as follows : 

Beelzebub. You are not ignorant that the followers of the 
Prince Immanuel, our great enemy, especially in the American 
quarter of our town, consider the present as a period highly 
distinguished for what they call Revivals of Religion. And you 
know that occurrences of this kind call for all the skill and 
power which we possess, in order to prevent their proving a 
serious injury to our cause. They have, indeed, sometimes 
lost us many of our subjects ; and sometimes we have so far 
succeeded in the management of them as to turn them to our 



168 



THE PILGRIM'S PROGRESS 



advantage. What counsel can you give, in reference to this 

subject ? 

Spirit of Persecution. I advise that we oppose them all we 
can. Let' us persuade men that they are nothing but fanati- 
cism and popular frenzy ; that they interrupt the ordinary con- 
cerns of life, destroy the comforts of social intercourse^ break 
up the peace of families, and the associations of friendship, un- 
fit people for rational pursuits and enjoyments, destroy their 
relish for innocent amusements and recreations, render them 
gloomy and morose, expose their health by attendance on night 
meetings, and are productive of incalculable evils in the world. 
These °are arguments by which we may work effectually on 
persons of all classes ; and if we exert ourselves, we can array 
against them the old and the young, the rich and the poor, the 
bond and the free, and put them down as the greatest pests to 
society which ever infested our dominions. 

Spirit of Delusion. Not so fast, brother ; not so fast. I am 
persuaded that these means will not prove effectual. They 
may answer some purpose, with some sorts of people, and un- 
der some circumstances. But I have another plan to suggest, 
which will answer our purpose better, in general. We have 
had experience enough, in revivals of religion, since the world 
began, to know something about their nature and effects. And 
we must have been poor scholars indeed, if we have not learned 
by this time how to counterfeit them. Let us do this. I have 
no objection that the last speaker should employ himself, and 
all his division of our hosts, in the way he has pointed out. 
But let others of us take a different course, and adopt another 
set of measures. It will not be difficult for us to play into 
each other's hands ; so that while an individual is endeavoring 
to escape from one of us, he may become an easy prey to 
another. Let as many as are skilled in the arts of deception 
be employed. Let counterfeit revivals be produced. And if 
real revivals are attended with great and astonishing effects, 
let us endeavor to outdo them, by producing counterfeits 
which shall be attended with effects still greater and more 
astonishing. And wherever we discover that a real revival 
has begun, let us be on the ground, to intermingle the coun- 
terfeit with the true. In many cases we may find it easy to 
produce much more of the counterfeit than there is of the true ; 
and in all cases we may be able to intermix much of the coun- 
terfeit. And while a part of us are thus employed^ let another 
part be employed in persuading men that such things are be- 
yond our power, and that all revivals are alike genuine. By 
this means we shall gain a double advantage : For if our object 
is to bring all revivals into contempt, we can accomplish it in 



IN THE NINETEENTH CENTURY, 



169 



no other way so effectually as by producing counterfeits, which 
shall, for a time, have an imposing appearance, and stand high 
in the public estimation, but afterwards sink into contempt and 
come to nothing. "While they last, the opinion must be made 
to prevail, that they are all alike good ; and when those of our 
make come to nothing, we shall be able to persuade most men 
that they are all alike of no value. We tried this effectually 
in the last century, and our success was so great that we were 
not again extensively troubled by revivals, for a long period. 
But if we should not think it most for our interest to destroy 
the credit of revivals, or if we should be unable to accomplish 
that, we shall yet gain one important advantage, by pursuing 
the course I have marked out. All the subjects of a counter- 
feit work will be rendered more completely in our power, and 
our chains will be more firmly riveted on them than they were 
before. If they can be persuaded to retain the false hopes 
they have embraced, they will be certainly ours ; or if they 
should relinquish them, the probability is that we can make 
them believe that all pretences to experimental religion are 
as false and delusive as their own have proved. 

Spirit of Fanaticism. I cordially approve of the counsel 
that has now been given, and shall stand ready to assist in 
carrying this plan into execution. 

Spirit of Hypocrisy. I also am highly encouraged with the 
prospect of success which these observations lay open, and 
shall gladly do what I can to aid in giving effect to the plan 
proposed. 

Spirit of Error. A better plan was never suggested. It 
will give full employment to me, and to all the subordinate le- 
gions under my direction. 

Spirit of Vain Glory. The execution of this plan will find 
some employment for me too, and for those under my com- 
mand. 

Sp. of Per. I cannot but approve of the plan, in general ; 
and while the most important parts of it are intrusted to 
others, I think I can find some employment also, in contribu- 
ting to its advancement. 

Beel. I entirely approve of the counsel which has now been 
given ; and shall, no doubt, find employment for you all in 
carrying it into effect. But let us enter a little more into the 
details. It is necessary for us to understand our several parts, 
to consider the instruments to be employed, and the means 
best adapted to accomplish our purpose. Wherever we can 
employ our own friends, as active instruments in the work, we 
can expect to direct their efforts according to our wishes. But 
the employment of those who are at heart the real friends of 



1 

170 THE PILGRIM'S PROGRESS 

Immamiel, whenever they can be directed by us, will be a j , 
great advantage. And when we can direct them only in part, | 
we shall not fail of turning it to the furtherance of our plans. j - 
Sp. of Bel. I would propose to have great efforts made to fill j | 
up the churches with spurious converts, and to have as many j , 
such as possible encouraged to seek the office of ambassadors j j 
for the King. Those who trust in a false hope themselves will 
make excellent instruments to lead others to trust in a false 
hope. It will be easy for us to induce them to make their own j! 
experience- the standard by which to judge of others, and to 
which they will try to bring all others. Such persons in the j 
office of ambassadors, and in other leading places in the Church, 
will be great helps to us. To accomplish this object, we must 
endeavor to reduce the examinations through which they have j 
to pass to a mere form. We must bring them into the Church ] 
before there has been time for their first ardor to cool, or for 
their lives to exhibit any evidence of the character of their 
hope. We must induce the belief that any strong excitement 
of the feelings on religious subjects is true religion, and dis- 
courage any inquiry into its nature. If any are disposed to 
discriminate, and appear unwilling to let every excitement of 
the passions pass for true religion, we must raise^ an outcry 
against them, and put them down, as opposed to religious feel- 
ing. In this way we can prepare for ourselves a multitude of 
instruments for the execution of our plans, that we can direct 
and control at our pleasure. 

Sp. of Er. I concur in this proposal, and think I can greatly 
assist in carrying it into effect. It was formerly thought that 
a man's doctrinal views were intimately connected with his re- 
ligious character ; and that, if he did not profess cordially to 
embrace the leading doctrines contained in the King's book, it 
was evidence against him. Through the influence which I 
have gained, however, this opinion is now much less prevalent, j 
Many begin to think it of less importance what a mans doc- 
trinal views are, and to look with about as much complacency 
upon those who embrace error, as upon those who embrace 
the truth. Some of the churches have been prevailed upon 
to alter their creeds, and to leave out, as of no importance, 
some of the points most obnoxious to our friends. _ This opens 
a wide door for us. For it matters little what opinions a man 
embraces himself, if he does not make them essential, and 
thinks it of no importance that others should embrace them. 
This policy, which I have pursued with so much success, I pro- 
pose to continue. I would make union the watchword of all | 
my agents. And where I cannot bring men directly to em- 
brace the opinions I wish. I would lead them to do what an- 



IN THE NINETEENTH CENTURY. 



171 



swers my purpose about equally well, treat the truths they do 
believe as of no importance, and not to be urged upon others, 
The barrier which the adoption of creeds has formerly opposed 
to the admission of spurious converts into the churches, I hope 
soon to see so far removed or disregarded, that it shall be easy 
for us to procure agents to our mind. 

Beel But what shall be done with those who are at heart 
fhe friends of Immanuel ? All such will endeavor to promote 
real revivals, and oppose our attempts to counterfeit them, un- 
less they can be deceived or misled, or in some way be made 
subservient to our views. 

Sp. of Del. There are probably few such, who have not, by 
our instrumentality, an intermixture of counterfeit religion with 
the true, in their own experience. Let us persuade them to 
put darkness for light, and light for darkness. Let us direct 
their attention to that which is counterfeit in their own expe- 
rience, and make them believe, if we can, that that part is 
the true ; and induce them to direct all their efforts to cherish 
and increase this in themselves, while they overlook and neglect 
that which is true. When they are once induced to do this in 
their own case, they will be induced to do it also in the case 
of others. And the greater confidence others repose in them, 
as the true friends of Immanuel, the greater influence their 
efforts will have in promoting what we wish. I believe much 
can be done, in this way, to promote our cause. 

Sp. of Er. I think so too, and have no doubt that I can 
contribute essentially to promote this result. Charity and 
Union are charming words. Let our agents ever have these 
on their tongues. And while I persuade the real friends of 
Immanuel to look with a favorable eye upon those professed 
friends of his who are at heart with us, but who differ from 
them in their views of truth, and lead them to overlook those 
points of difference as not essential, let the last speaker and 
his agents direct their attention to those points in their expe- 
rience in which both agree, and persuade them that these are 
the only essential points. Let this opinion prevail, and we can 
easily induce both parties to a union of effort for the promo- 
tion of revivals, and under that name to promote just such as 
we like. 

Sp. of Fa. I think I can render some assistance here. Let 
the real friends of Immanuel be once drawn into this union 
with our friends, for the promotion of such a revival as we 
wish ; let them be made to believe that what is counterfeit in 
their own experience is the only part to be regarded and cul- 
tivated, while the other part is neglected ; and I think I can 
render essential service to our cause, by blowing up their 



172 



THE PILGRIM^ PROGRESS 



passions into a flame, by flattering them that they are now in 
the exercise of a high degree of the temper of heaven, by lead- 
ing them to suppose they are favored with special communica- 
tions from the Spirit of the King, to which the common friends 
of Immanuel are strangers, and thus persuading them to take 
their own feelings, or the impressions which we make, for a 
better guide than the King's book. In this way I think they 
can be led to say and do many things which will tend to the 
advancement of our cause. Mankind, we know, are power- 
fully influenced by sympathy; and when others observe the 
strong feelings, earnest talk, and confident assertions of such 
men, they will be easily carried away by appearances, and be 
led to put themselves implicitly under their guidance and di- 
rection. 

Sjp. of V. G. This suggests something for me to do also. 
For when the friends of Immanuel have had their feelings 
strongly excited, and are much engaged in promoting what 
they think is his work, (whether it be so or not,) I can whisper 
to their minds how much superior they are to others, how 
much more highly favored of the King, how much more faith- 
ful in the discharge of duty. And when they lend a favorable 
ear to such suggestions, I can easily persuade them that it 
would greatly increase their influence and their power of doing 
good, if they should take pains to let this be known by others. 
For this purpose I can persuade them to tell others how much 
more time they spend in secret devotion than others do, and 
so to order the circumstances of their closet devotions as to 
attract the notice and observation of others, like the Pharisees 
of old, to be seen of men. And I will try what can be done, 
from the desire of applause, in the way of magnifying what 
they do, and representing it more than it really is. Perhaps 
their eyes can be so perverted as to make them see, or think 
they see, a great deal that others cannot see, and to publish it 
to the world. When any excitement is represented as a great 
and powerful work, and is published as such, if it afterwards 
comes to nothing, it will help bring revivals into disgrace, 
and thus accomplish what we wish in one way. And if it is 
really a great and wonderful work, it will be connected, in the 
minds of many, with the idea that those who are the chief 
instruments in it, are great and wonderful men. Let us cher- 
ish all such ideas ; and if possible puff them up with pride, till 
they fall, and are dashed in pieces. 

Sp. of Hy. I would propose to take advantage of the popu- 
larity of those who are the chief instruments in promoting 
such a work, and of the admiration in which they are held by 
many, to persuade others, who have not the same engagedness 



IN THE NINETEENTH CENTURY. 1/3 

in reality, to assume the appearance of it, and to pretend to 
be as much engaged as they. Men are apt to be pleased with 
the admiration of their fellow-men ; and it is not difficult to 
persuade them to do many things in order to secure it. And 
it often contributes to their temporal interest, to acquire and 
maintain a high reputation for superior piety, and more than 
ordinary engagedness in religion. Such occasions present a 
good opportunity for my efforts to be made with great suc- 
cess. And if any high professors are disposed to live in the 
secret indulgence of covetous, or intemperate, or lascivious de- 
sires, or if they have any selfish designs to accomplish, the 
reputation of uncommon piety and engagedness in religion, 
often contributes to the concealment of their guilt, or the ac- 
complishment of their designs. I propose, therefore, while 
others push them on in their sinful courses, to use all my influ- 
ence with them to induce them to be very forward, and appear 
uncommonly engaged in the work. A few, perhaps, may 
know, at the time, that it is nothing but a mask assumed for 
purposes of concealment. But if any suggest such a thing, it 
will be easy to cry out against them as uncharitable, and cold, 
and stupid themselves, and unwilling that others should be 
more engaged than they. By such means as these we shall be 
sure to gain important advantages. The efforts they make 
will most probably be directed to promote such a work as is 
agreeable to us ; and if not, they will be likely, in time, to be 
found out in their evil practices, and put to shame ; and this 
will be more or less connected with great reproach and con- 
tempt upon that religion which they professed. 

Sp. of Per. The way is now prepared for me to suggest 
some things that I can do, at such a time. For if the real 
friends of Immanuel cannot be drawn under the influence of 
the Spirit of Delusion, or of Error, or of Fanaticism, or of Vain 
Glory, according to their suggestions ; yet, as those who are 
our friends at heart can be ; in that case, I can stir up against 
the friends of Immanuel a spirit of bitter opposition among our 
disguised friends. If the friends of Immanuel are silent, and 
look on, they can be reproached as cold, stupid, and dead pro- 
fessors, who have no religion, and are nothing but blocks in the 
way. If they say nothing, they can be reproached for keeping 
back, and not coming up to the help of the Lord. If they ex- 
press any disapprobation of any thing that is said or done, so 
much the better. Then, they can be held up as hypocrites 
and opposers of the work. If a real revival begins, and the 
friends of Immanuel are engaged in it, we shall probably be 
able, by the help of our disguised friends, to push on some of 
them into some extravagances, which the more considerate 
15* 



174 



THE PILGRIM'S PROGRESS 



ones cannot approve and join in. We shall then gain the same 
advantage, and more too. For we shall make a division among 
brethren, and may, perhaps, produce hard feelings and unkind 
remarks from both sides. And if we can induce any of the 
real friends of Immanuel to denounce, and oppose, and perse- 
cute their own brethren, what a triumph will that be for us ! 
what spirit of darkness would not exult at such a scene ? 

Spirit of Malevolence. True, indeed ; and none more than 
myself. My heart beats high within me, at the bare possibility 
of such a result. I long to see the measures in operation, 
which shall produce it. 

Sp. of Er. I have one further suggestion to make. It seems 
to be agreed among us that the most effectual way to accom- 
plish our purposes, is not to try, at present, to destroy the 
Church, but to corrupt it, by bringing as many as we can of 
our friends into it, and by misleading, as much as possible, 
those who are the real friends of the Prince our enemy. Noth- 
ing, I am persuaded, will tend so extensively and powerfully 
to further this object, as the suppression of the truth, and the 
spread of error. We know that men are sanctified through the 
truth; and that, so far as this can be suppressed, there will be 
no danger of their escaping from our control. And we know 
that there will be no difficulty in the propagation of error, if 
we can succeed in the suppression of the truth. Some of the 
ways in which this can be done, have been already suggested. 
I would propose one more for the special purpose of deceiving 
those who still think truth important. It is that of so modify- 
ing the truth as to answer our purpose as well as positive error. I 
Do you ask how this can be done ? I will tell you. Total 
depravity, regeneration, election, reprobation, divine decrees, di- 
vine sovereignty, and the like, are terms much used by the 
orthodox. Now, let us persuade those of our friends who pro- 
fess allegiance to the Prince Immanuel, to incorporate all such ! 
terms into their systems, carefully explaining them, when they ! 
think it prudent, in consistency with their sentiments. This 
will not be difficult ; for they may assign almost any meaning j 
to them, and it will be approved, provided it be such a sense 
as does not offend our friends. When they have done this, 
and their meaning is understood by our friends, the free use of 
these terms will do us no hurt, for they will not convey to 
them any ideas but what are consistent with the schemes they 
embrace. When the way is thus prepared, let one of our j 
friends, in the character of an ambassador of the King, go into 
a congregation where there are many of the friends of the j 
Prince Immanuel, and preach to them. Let him, in his preach- | 
ing, abstain from teaching any positive error, which might ere- 



IN THE NINETEENTH CENTURY. 



175 



ate alarm. Let him even preach some truths, such as all our 
disguised friends find it necessary to incorporate into their sys- 
tems, in order to sanction the errors which they contain. Let 
him be careful, however, not to carry those truths too far, nor 
to explain them so fully as to have their connection with any 
others apparent. Let him also occasionally introduce such 
terms as are current among the orthodox, and used by them 
to denote their favorite truths. If he does not explain them, 
they will probably be understood by each of his hearers in ac- 
cordance with his" own views. If he hears any complaints that 
he does not explain them, he can say that these things are suf- 
ficiently understood already, and that no further explanation is 
necessary ; and that he purposely abstains from explanations 
and proofs of those points, because it would have an unfavora- 
ble effect upon religious feeling. And he can, now and then, 
throw out some invectives against those who are always deal- 
ing in fine-spun metaphysics. By such means, he may check 
inquiry, and create strong prejudices against those who explain 
and prove the doctrines of the King's book. And in this way 
he will gratify our friends, and be likely to silence the suspic- 
ions which any might feel respecting his orthodoxy. And when 
he has continued this course for a time, and put down any dis- 
position to inquire into the truth, among those who are the 
real friends of Immanuel, the great difficulty in our way will 
be removed, and error will of course prevail, without any fur- 
ther effort. I have strong hopes of the success of this plan. 
There will be no difficulty in getting it into use, through tfcs 
instrumentality of those of our friends who profess allegiance 
to Immanuel. And when the example has been set by th< m. 
if we can prevail on some of his real friends to take a similar 
course, as we may hope to do, it will be all the better for our 
cause. The confidence that is reposed in them, as good men, 
will give great currency to their opinions and practice, and 
enable us to use their names, with great effect, against such as 
cannot be drawn into it, and will help us to put them down c:s 
opposers of every thing good. 

Ard. Can it be, brother, that the spirits of darkness have 
such craft and subtlety ? And will the Prince, our Master, 
suffer them to carry such plots into execution ? 

Th. That they have more craft and subtlety than we can 
well conceive, there is every reason to suppose, from the wick- 
edness of their temper, and the extent of the powers with which 
they were created, being originally angels of light ;. and from 
the lono- time they have been acquiring experience m the arts 
of deception. That the Prince, our Master, for wise reasons, 
suffers them to carry on their plots for a time, is abundantly 



176 



THE PILGRIM'S PROGRESS 



evident from what is said in the King's book, as well as from 
the history of all ages. 

Ard. But is there not reason to suppose that some of these 
spirits have themselves suggested this dream to you, while 
they have really no such plots, merely for the purpose of fill- 
ing your mind with prejudice, destroying your comfort, and 
trying to hinder the good that is doing in the world ? 

Th. I should not think such a device beyond their power. 
But perhaps you will not entertain such an opinion, when you 
have heard the whole of the dream ; and especially when you 
consider on which side the strength of motives would lie. If 
they are really carrying on such plots, they would wish to cre- 
ate the general belief that they are not, the better to accom- 
plish their designs. If they are not carrying on such plots, it 
would be of small consequence to them to induce the belief 
that they are, in the minds of a few such individuals as I am, 
whose feelings and opinions are not likely to be much attended 
to or regarded. 



CHAPTER XXIV. 

Ardent. It does appear, indeed, that if the spirits of dark- 
ness are carrying on such plots as your dream brings into 
view, they would wish, by all means, to make men believe that 
they are not, the better to accomplish their designs. For if it 
should be generally believed that they are, it 'would put men 
on their guard against them, and tend to their defeat. But, 
what further did you dream ? 

Thoughtful. After the Spirit of Error had proposed his 
plan, as I have related, for the suppression of the truth, which 
met the general approbation of the Council, it was inquired by 
one what could be done to destroy the effect of truth, where it 
should still happen to be fully and plainly preached, as might 
possibly be the case in some places. To answer which, the 
same speaker again rose. 

Sp. of Er. We must induce those friends of ours who pro- 
fess allegiance to Immanuel, to declare, with much assurance, 
that such preaching never has promoted revivals ; and that 
there never can be any revival, so long as it is continued. If 
we can make some real friends of the Prince believe and affirm 
the same thing, it will be so much the better. But if we can- 



IN THE NINETEENTH CENTURY. 



177 



not do that, there is usually a sufficient number of our friends 
who are always ready. If any instances are mentioned of re- 
vivals which have taken place under such preaching, it must 
be strongly denied that the preaching was such. If that 
should be proved, then we must try to have it ascribed to 
something else, which was done at the same time, which pro- 
duced all there was, and affirm that there would have been 
much more if the preaching had been different. If the revival 
on the day of Pentecost should be mentioned, and those which 
took place under the preaching of Paul, they will trouble us 
indeed, but we must get over them as well as we can. And 
perhaps the best way, with all such cases of former times, will 
be to say, that the times are changed, that mankind are dif- 
ferent, their habits are different, revivals are different, and it 
ought to be expected that the means of promoting them should 
be different. If, nevertheless, the truth which is preached 
should seem likely to produce any effect, and any danger should 
appear of there being a revival under it, then all our efforts 
should be directed to stop it. Church members should, if 
possible, be induced to make opposition to the truth. We 
know that when they can be induced to do it, we derive the 
greatest advantages from their opposition. It is usually more 
decided, and more persevering, and has more influence, than 
that of others. If any that are without hope seem to be im- 
pressed by the truth, and begin to feel that they are in an evil 
case, because convinced that they are not reconciled to the 
truth, let us persuade those church members to gather around 
them, and tell them that there is no need of being reconciled 
to those truths, that they never were, and that it is wrong for 
any to be. This will have an excellent effect. It will relieve 
their distress, confirm them in their hatred to the truth, and 
fill their minds with prejudice against those who preach it, so 
as to shield them against any further attempts to awaken them. 
And lest this should not be sufficient to prevent a revival, let 
every effort be made to divert the attention of the people from 
truth and duty. Let something new be got up, as often as 
possible. Let some strange event be brought to pass, which 
shall engross the public attention, and be matter of conversa- 
tion. Let reports of something wonderful be introduced from 
other places, to be talked of. Let persons come in from 
abroad, whose ways are new and strange ; and let the public 
expectation be excited of others that are to come, nobody 
knows when ; and let it be kept on the stretch continually. 
By these, and by all other means that can be contrived, let the 
public mind be wrought up into a fever, and the public atten- 
tion be directed every day to something new ; and I greatly 



THE PILGRIM'S PROGRESS 



mistake, if we cannot thus stop the most promising beginnings, 
and prevent the truth from producing any revival, and so bring 
it more and more into discredit. And I think we may depend 
upon the cordial assistance of those who have once committed 
themselves, by affirming that such preaching cannot produce a 
revival ; because the maintenance of their credit requires that 
they should do all they can to prevent it, and prove their dec- 
laration true. 

Sp. of Per. In this work I shall gladly assist, by stirring 
up as much opposition to the truth as possible, till every one 
who dares to preach it shall be driven from his post ; which 
time I hope is not far distant. And it will be good enough 
for them, if they are so foolish as not to yield to the wishes of 
our friends, and suppress those sentiments which no loyal sub- 
ject of ours can bear. And when they are driven froni place 
to place, as strangers and pilgrims on the earth, having no 
certain residence, nor any to hear or countenance them, let 
them find pity where they can. They shall have none from 
any of those over whom I can exert an influence. 

Sp. of Mai. Then what malignant pleasure I shall take, 
while the finger of scorn is pointed at them, and they are 
reckoned as the ofFscouring of all things. What fools they 
are, thus to sacrifice their interest, and comfort, and reputa- 
tion among men, with their eyes open. 

Beet. You are wandering a little from the point. The sub- 
ject of consideration is, what can be done so to manage re- 
vivals as to prevent their doing an injury to our cause, and to 
turn them to our advantage ; and particularly, what can be 
done to manage the friends of Immanuel. Our chief strength 
must be tried upon these, by craft and subtlety, to mislead 
them. One of these, who is particularly active and zealous, 
may do more to accomplish our object, when we can direct 
him, than a hundred great, and strong, and open opposers ; as 
was acknowledged in the last century, by Edwards, one of our 
most determined enemies. But we so far succeeded then, that 
he confessed, in the time of it, that the work was greatly hin- 
dered, by our successful arts, and would have made three times 
as much progress, if it had not been for them. And after the 
work had passed by, a few years, and the effect of our efforts 
was better seen, he was constrained to give up a great part of 
what there was, as a work of that sort which we like. Will it 
do, to put in practice now the same arts which we practised 
then ? Or have Edwards and Brainerd and Bellamy so com- 
pletely exposed them that they cannot be successfully re- 
peated ? 

Sp. of Self- Confidence. It is my opinion that they can be re- 



IN THE NINETEENTH CENTURY. 



179 



peated now, with as great success as they were practised then. 
This is not an age of reading and thinking, like that, but an age 
of feeling and acting, and of feeling and acting, too, without 
much inquiry id hy or wherefore. After all those men said and 
wrote, to expose us, we succeeded then to blind the eyes of 
the multitude, and even of many true friends of Immanuel, as 
Edwards piteously complained. The glistering appearance of 
false religion dazzled then eyes, and they were led to regard, 
as the brightest experiences, those which left men firm in their 
allegiance to us. When they perceived the great affection, 
earnest talk, strong voice, assured looks, vast confidence, and 
bold assertions, of those whom I had myself trained to the 
work, they were overborne, and lost their judgment, and gave 
their confidence to those men, saying, " Surely these men are 
in the right ; the Spirit of the King is with them, of a truth." 
By these means some of the friends of Immanuel were led to 
think they were mere " babes, in comparison with these flam- 
ing Christians," and some to conclude that they had no grace 
at all. Others were led to follow these men, and to imitate 
them, and to try to cultivate the same kind of religion in them- 
selves, to the great injury of their souls. And u some of the 
most dangerous enemies to Immanuel, were called bright Chris- 
tians, and encouraged and honored as such," by which means 
they were puffed up with pride, and confirmed in the delusions 
into which we had drawn them. And Brainerd also confessed, 
that little was said in his day, by most of the King's ambas- 
sadors, to guard against the danger of a false experience. 
Now, if there was so little disposition then to guard against 
our devices of this kind, as these men confessed, and if we 
were so successful, as they acknowledged, what reason have 
we to fear the want of success now ? How many are there, 
at this day, who read the works of these men, or pay any re- 
gard to their warnings ? iSTot enough, I am confident, to be 
any serious objection to our practising the same arts, with 
still greater success than we did then. 

• Sp. of Del I am of the same opinion. And I think we 
shall find no difficulty in destroying the credit of those who 
try to discriminate, and endeavor to lead people to distinguish 
true experience from false. The prevailing turn of the present 
age is highly favorable to our success in this. And if men 
could not be" made to discriminate then, if most of the King's 
ambassadors in that day said little on the subject, how much 
more is it the case now. How easily now shall we be able 
to persuade them to say lit tie or nothing on the subject; and 
how unpopular shall we make it, if they do. Nothing must 
be said of the danger of embracing a false hope. Every hope 



| 



^gO THE PILGRIM'S PROGRESS 

must be considered and treated as good. ^J^SA 
be induced to entertain a hope, must be spoken of and treated 
as a converted man. And every thing that pertains to the ex- 
perience of a converted man must be considered as alike gen- 
E We succeeded then, as Edwards confessed, to nuerm x 
much of that which is corrupt with that which is genuine in 
the real friends of Immanuel. We introduced great excite- 
ment of the natural affections and passions, great heats ot the 
mSnation, and a high degree of self-righteousness and spuit- 
ual pride. And we were able, in many Ranees to make 
?hose productions of ours admired and trusted in, both by the 
subjects of them and by others, as that which was most ex- 
cellent ; so that, what there was of the genuine in their ex- 
periences, was overlooked and despised. And, instead of being 
sensible that thev were degenerating in their experiences, the) 
thought they were growing rapidly, and were more and more 
filled with the Spirit of the King. And when we had thus 
prevailed to obtain the dominion over them, we led them about, 
at our pleasure, and made them the instruments of promoting 
such a work as we liked. Let us do this again: And if any 
suggestions of danger should be made to such persons, and 
thfy should be told to be on their guard let us whisper to 
them, that those who are so highly favored as they, who are 
so full of the Spirit, and who live so near to the King, cannot 
be in any danger. And we know that the man who thinks 
himself most out of our reach is then most within our reach. 

Sp of S Con. Yes ; and in the same way, too, let us close 
the minds of those who are principally active in promoting re- 
vivals, against any instruction of admonition from others Let 
some of us be employed to push them into as many wrong things 
as possible; while others persuade them not to listen to any 
admonition or advice, even from those of greater age and ex- 
perience. Let us persuade them that they are so full ol the 
Spirit, and that the King is so much with them, that there can 
be no doubt that they are right in the practice of every thing 
to which they feel themselves inclined. This device succeeded 
then, and I see no reason to fear its failure now If we can 
make men think they are full of light already,_andhayenoneed 
of instruction, they will despise the offer of it, and feel them- 
selves insulted by its being made. And we must bring it about, 
if we can, that these men should be wrongfully charged with 
spiritual pride, in some instances in which they are not guilty. 
When this is done, we can take advantage of it to persuade 
them that every suggestion of the kind respecting them is 
equally without foundation, and proceeds from an ill spirit m 
those who make it, and thus blind their eyes, and prepare them 



IN THE NINETEENTH CENTURY. 



181 



for us to introduce a great deal of this nature unobserved, and 
to push them to greater lengths in that for which they are 
found fault with. 

Sp. of False- Zeal. That is an important suggestion. For 
when things have been brought to pass, that the least objection 
to any thing that was done, was considered as a mark of wrong 
feeling in those who made it, and an evidence of coldness and 
deadness in them, I have been able to work to great advantage. 
And if any have been injuriously blamed, so much the better. 
Then I have had opportunity to blow up their zeal into a flame, 
to make them very quick-sighted to discern the deficiencies 
of others, and forward to reprove them, and that too in the 
most sharp and severe manner. And in some instances, I have 
so far prevailed as to render it " the manner of some to speak of 
almost every thing they saw amiss in others, in the most harsh, 
severe, and terrible language. It has been frequent of them to 
say of others' opinions, or conduct, or advice, or of their cold- 
ness, their silence, their caution, their moderation, and their 
prudence, and many other things that appear in them, that they 
are from the devil, or from hell ; that such a thing is devilish, 
or hellish, or cursed, and that such persons are serving the 
devil, or the devil is in them, that they are soul-murderers, and 
the like ; so that the words devil and hell were almost contin- 
ually in their mouths." And such kind of language they were 
in the habit of using, not only towards wicked men, but tow- 
ards such as they allowed to be the true friends of Immanuel, 
and towards the aged and respected ambassadors of the King, 
and others that were very much their superiors. " And they 
looked upon it as a virtue, and a high attainment, thus to 
behave themselves." And when pressed with the injunctions 
of the King's book, to honor superiors, and treat the aged with 
respect, they thought it a virtue to disregard them, and that it 
would have been very mean for such as they to make any dis- 
tinction of persons, and to speak any more respectfully to the 
aged, or to any superiors, than to others. This device I pro- 
pose to put in practice again ; and by means of it, to overthrow 
all appearance of meekness and gentleness in the professed dis- 
ciples of the meek and lowly Immanuel, and to fill their mouths 
with such language, as when heard among the lowest classes of 
society, is regarded as vulgar and profane. And I shall try to 
make. v it regarded as a mark of high sanctity, and zeal, and bold- 
ness, in the cause of Immanuel. And if any object to it, they 
shall be stigmatized, as cold, and dead, and hypocritical profes- 
sors, who cannot bear to have the truth spoken of them ; and 
they shall be made the subject of the most bitter invectives 
and the most censorious remarks, as examples of opposition, 
16 



-£32 the pilgrim's progress 

hypocrisy, delusion, pharisaism, and the like. The more of 
such a bitter, censorious, contemptuous, and persecuting zeal 
we can stir up, and the more we can direct it against the real 
friends of Immanuel, and get it expressed m such kind o A lan- 
guage as I have mentioned, the more effect it will have, m 
hardening the impenitent, and deadening the effect of the warn- 
ings which are addressed to them. And if we can render it 
common among the zealous promoters of revivals it will, in 
time, help greatly to brine? revivals into disrepute and contempt. 

Sp of Mr And this will forward the execution of my plans 
for the suppression of the truth. For those who are disposed 
to vindicate the truth, are usually those who discriminate in 
matters of experience, and in matters of conduct, and neither 
approve nor condemn in the gross. And if they see much to 
approve and commend in the conduct of others, yet, if they see 
such things as these in them too, they will be likely when asked 
their opinion, to point out the things they think objectionable, 
as well as those they think praiseworthy. When they make 
any such objections, let the same kind of language be applied 
to them, and let it be made to appear a virtue to say bitter 
things of them, and to call them by opprobrious names. I his 
will help to create prejudices against them, and dimmish their 
influence and their power of supporting the truth. And 
perhaps we can, in the minds of many, form a close association 
between the support of the truth, and opposition to the work. 
If we can, this will give us great advantage to accomplish our 
plans for the general suppression of the truth. 

Sp. of F. Ze. This is an important suggestion. And the only 
thing necessary to its success is, that we do, as we did in the 
last century, get people to judge others as unconverted, be- 
cause they do not feel as they do. If an ambassador of the 
King dwells much on the difference between true and false ex- 
perience, urges the importance of self-examination, and con- 
demns, as false religion, those excitements of the natural passions 
and selfish affections which we have raised to the highest pitch, 
it will not be difficult for us to induce all those whom we have 
led to think highly of themselves for these things, to condemn 
such a man as one who knows nothing of experimental religion, 
and to consider as the most conclusive proof of it, that his per- 
formances do not animate them and increase those feelings 
in which they trust, but rather serve to deaden and destroy 
them. And when we have once induced them to embrace this 
opinion, it will be easy for us to make them believe that every 
thing about him and his performances furnishes more and more 
evidence of its correctness. And when we have thus prepared 
them for it, there will be no great difficulty in making them 



IN THE NINETEENTH CENTURY. 



183 



think it is their duty to do what they can to destroy the char- 
acter and influence of such ambassadors of the King, and to 
drive them away. And if some professed ambassadors of the 
King can be induced to think and act so, it will be all the bet- 
ter. They can help to encourage any uneasiness which may 
exist among the hearers of those who are thus condemned. 
This will have an excellent effect, in many ways. For if it 
should fail of driving such ambassadors from their places, yet 
nothing tends to hinder revivals, and destroy the most hopeful 
beginnings, like stirring up divisions and contentions, and set- 
ting the ambassadors of the King one against another. This 
measure, therefore, must be pushed as far as possible. ^ And 
if any seem disposed to hold back, for fear of being guilty of 
rejecting an ambassador of Immanuel, and thus of virtually re- 
jecting him, as he has taught, they must be spurred on. Mod- 
eration must be cried out against, as a bloody, hell-peopling 
charity ; and the performances of these men must be the more 
condemned, as "poor, dead, dry things," and they must be 
represented as no better than " soul-murderers." 

Sp. of Del. There is an excellent way of leading men away 
into those things, which we practised then with much success. 
It is that of persuading some of the more bold to " censure 
others, and cast reflections upon them, in open prayer. This 
has a fair show of love and is a capital way of blinding the 
eyes of those present. For who can object against praying 
for others, and especially for ambassadors of the King ? ^ And 
under the pretence of praying for them, how easy it will be, 
for those who are disposed to do it, to take this opportunity 
of expressing all the bad things that have been thought about 
them ? And it is the " boldest way of reproaching them that 
can be imagined ; because it implies an appeal to the Searcher 
of hearts for the truth of those censures " and reproaches which 
are thus cast out. 

$2?. of F. Ze. Yes ; and perhaps it may be carried further, 
too, as it was in those days. Perhaps we can induce some to 
go so far as to mix imprecations with their prayers, and to 
curse others in the name of the King. This will be a great 
triumph for us, if we can bring it about. And I see not why 
we cannot now, as well as then. Let us induce them to pray 
that others may be converted or removed out of the way, con- 
verted or taken away and sent to hell now quickly, before 
their guilt is greater. And if we can induce them to pray in 
this manner, for those they think unconverted, perhaps we can 
also induce them to pray thus for those they think " cold, 
dead, stupid saints, under the idea that they are hindering the 
work, and are doing more hurt, and leading more souls to 



184 



THE PILGRIM'S PROGRESS 



fell;" than the unconverted are. And if we can once make 
them believe it is right to pray for such things, perhaps it will 
not be difficult to make them believe, " that that which they 
may pray for, they may seek, and use means to accomplish." 
And if any more considerate ones should talk with them, and 
try to convince them of the wrong of praying thus, we must 
make them believe, as we did then, that their prayers are in- 
spired, and that it is not they that speak, but the Spirit of 
their Father that speaketh in them, and does, as it were, force 
them to express themselves in this manner. And thus, per- 
haps, we may not only render them deaf to all remonstrances, 
but make others believe that such holy men cannot be in the 
wrong, and ought to be imitated. 

Sp. of Mai. What a delightful scene it will be to us, when 
prayer-meetings can be made to assume such a form ! 

Ard. How desirable it seems, that men should be well aware 
of the arts and plots which the spirits of darkness are carrying 
on against them. Surely, they will not be so imposed upon, 
after all the warnings they have had from Edwards, and 
others. 

Th. He did not appear to expect his warnings would have 
much influence. He says, " The devil, by his cunning artifices, 
easily dazzles the sight of men, and puts them beyond a ca- 
pacity of a proper exercise of consideration, or hearkening to 
the dictates of calm thought and cool understanding. If, in 
a sedate hour, they are by reasoning brought to allow such 
and such distinctions, yet the next time they come in the way 
of the great show of false religion, the dazzling appearance 
swallows them up, and they are carried away." 



CHAPTER XXV. 

Ardent. Have you told the whole of your dream ? 
Thoughtful. No ; the consultation proceeded, as follows : 
Sp. of Bel. The preceding observations remind me of one 
thing which must not be forgotten, and from which we derived 
much advantage in the last century. We must lead those who 
are forward in the work to court opposition and persecution, 
and take pains to provoke it. And then, when they have 
raised it against themselves, to plead it as an evidence that 
they are right, because it is written that the followers of the 
Prince shall suffer persecution. 



IN THE NINETEENTH CENTURY, 



185 



Sp. of Per. Yes ; and then I can urge them on to perse- 
cute others, in their own vindication. At least, I can hope to 
lead them to be loud in the cry of persecution, persecution, and 
to be vehement and noisy in their complaints, and to vindicate 
themselves in a way of bitterness, and high censuring of oth- 
ers ; and then to justify themselves in it, by pleading that "it 
is not their own cause in which they are thus vehement, but 
the cause of their Master," as was the case of Peter, when he 
drew the sword and began to smite with it, without waiting 
for orders so to do. 

Sp. of S. Con. And when they have thus provoked oppo- 
sition against themselves, I can whisper to them that it is be- 
cause they are so much better than others, so much more 
faithful in "the discharge of duty, that they are thus persecuted. 
And I can take occasion from it to make them more bold and 
assuming, and to put on a dictatorial air, both towards God 
and man. Under the notion of a holy boldness and familiarity, 
all reverence and dread of the Divine Majesty must be laid 
aside. And under the impression of their own superiority, 
they must be led to expect that all others should submit to 
their dictation, and yield them the deference of preceptors, and 
to be much offended if others do not freely acknowledge it, and 
pay them all the respect which they think is their due. Miich 
may be done in this way. It is the natural temper of mankind 
to desire to be as gods ; and it is not difficult to persuade them 
that they are, especially if they have been the instruments of 
accomplishing some great things. You all know, that in this 
way we gained an advantage over Moses, and got him ex- 
cluded from the promised land. How unlike the meekness he 
commonly manifested, was his language at that time, " Hear 
now, ye rebels, must ive fetch you water out of this rock?" 
There will be no difficulty in persuading the multitude to help 
us in this. The inhabitants of Lystra manifested the natural 
disposition of mankind, when they acknowledged Paul and 
Barnabas as gods, and went about to offer sacrifices to them, 
because a lame man had been healed. 

Sp. of Fa. And it will help greatly to accomplish this ob- 
ject, if we can make men believe now, as we did in the last 
century, that " it is the manner of the King, now in these days, 
to guide his saints, at least some of the more eminent, by in- 
spiration, or immediate revelation, and to make known to them 
what shall come to pass hereafter, or what it is his will that 
they should do, by impressions that he by his Spirit makes on 
their minds." This will open a wide door for us. For, we 
cannot only puff up with pride and self-confidence those who 
imagine themselves thus distinguished, and lead those who 
16* 



186 



THE PILGRIM'S PROGRESS 



think so of them to regard them as oracles, but we shall thus 
have an opportunity to set ourselves up as oracles, and to have 
our suggestions regarded as the infallible rule and guide of the 
Kinrv's°subjects ; and then we may direct them at our pleasure. 

Sp. of JEr. And thus we can bring the King's book into 
contempt, and render its doctrines and precepts despised, as 
our past experience abundantly shows. And " this error will 
defend and support all errors," both of sentiment and practice. 
For, how shall a man, who is not thus inspired, presume to in- 
struct or correct one who is " guided by the immediate coun- 
sels and commands of the great King himself!" And the no- 
tion must be made to prevail, that this is a distinction which 
belongs to some of the most eminent saints, and is a mark of 
the peculiar favor with which the King regards them, that the 
ordinary sanctifying influences of his Spirit may be despised, 
and Paul's preference of them above miraculous gifts may be 
made to injure his credit as an apostle ; and that men may 
be led to admire others, and almost worship them, for the 
imagined possession of that which Balaam and others of our 
friends have really had in former times. 

Sp. of Fa. It is probable that some will be slow- to believe 
that any are inspired now, because the King's book is com- 
pleted, and declared to be a sufficient and^ perfect rule, and 
men are forbidden to make any additions to it. But must 
meet their objections with such declarations of that book as 
speak of men's being led bij the Spirit. It is not likely that 
many will examine closely enough to see that such declarations 
have reference to the sanctifying influences of the Spirit, and 
not to inspiration. We must induce them to take it for granted, 
that they refer to such a leading as we wish them to believe. 
And then, when we have made this belief to prevail, and pre- 
pared men to expect new revelations, suggestions, or impulses, 
we can make such suggestions or impulses as we please, and 
lead them about at our will. And not only so, but when it is 
believed that they are led by the Spirit, we can easily make 
men believe that those who object to any thing they say or 
do, are opposing the Spirit, and ought to be shunned and 
denounced as monsters of impiety. 

Sp. of Bel. We have been greatly assisted, heretofore, in 
making men believe in impulses, by inculcating wrong views 
of the prayer of faith. For, though it is true, that when any 
have prayed with a right temper, and have had much of the 
true spirit of prayer, they have reason to think their prayer is 
heard, and accepted, and will be answered in what they ask for, 
or in something else which the King sees to be more for his 
honor and glory, we made them believe they should certainly 



IN THE NINETEENTH CENTURY. 



187 



have the very thing they asked for. And then we took occasion 
to mislead and deceive them, by making strong impressions 
upon their imagination, and exciting a strong persuasion that 
the thing they asked for should be granted, and leading them 
to the exercise of a self -righteous confidence in their prayers, 
and a high conceit of themselves as eminent saints and special 
favorites of the King, and also a high conceit of the prayers 
they had made, because they were much enlarged and affected 
in them ; and thus made them positive that the thing would 
come to pass. And when they had once conceived such a no- 
tion, it was easy to make them grow stronger and stronger in it, 
and to make them think it was from an immediate divine hand 
upon their minds to strengthen their confidence ; when in reality 
it was only by their dwelling in their minds upon their own ex- 
cellence and high experiences, and great assistances, whereby 
they looked brighter and brighter in their own eyes. And be- 
cause the things they have prayed for have come to pass, we 
have made them believe it was connected with such particular 
impulses and impressions, and have thus "led some of the true 
friends of Immanuel to believe they were favored with the same 
kind of influences that the apostles and prophets had of old." 
Indeed I have so much confidence in the influence of this no- 
tion of the prayer of faith, that I believe, if we can only get it 
extensively embraced, it can be made the grand instrument in 
our hands of making revivals just what we desire to have them. 

Sp. of Er. In these various ways, I think we can prevail now , 
as we did before, to deceive and mislead many of the real friends 
of Immanuel. And as we then led far out of the way some 
of the most distinguished leaders in the work, as Whitefield 
and Brainerd both acknowledged we did them, in some in- 
stances, I see not why we may not do the same now. And if 
we can, we must then take advantage of their popularity, to in- 
culcate an error which can be made of great service to us. 
It is the notion that if the King gives great success to any men, 
or any measures, that is a proof that he approves of them, and 
that they are certainly right. We made use of this argument 
in those days, and with great success. For when any found 
fault with such persons, or with any thing they did, we were 
ready to raise the cry, that the " King had smiled upon them, and 
blessed them, and given them great success, and that however 
men undertook to charge them as guilty of many wrong things, 
yet it was evident that the King was with them, and then who 
could stand against them ?" With such a plea we " stopped the 
ears of those who were blamed for their misconduct," and pre- 
pared the multitude blindly to follow wherever they should 
lead the way. Let us again inculcate the same principle. It 



J$f THE PILGRIM'S PROGRESS? 

will be the best shield against any attempts which may be made 
to correct the errors into which we wish to lead men, and con- 
tribute essentially to the accomplishment of our schemes It 
will also justify "the deceitful, lying contrivance of Jacob, by 
which he succeeded in obtaining the blessing, and the covet- 
ousness and thievery in which Judas lived while he was work* 
iag miracles and casting out devils." And if we can connect 
with it the idea, that because they have enjoyed " much of the 
presence of the King, and the special comforts of his bpmt, at 
the time of their doing the particular thing for which they are 
blamed," that is a sure evidence that they were in the right, it 
will be all the better. For that " will justify the polygamy of 
David, and Solomon's transgression of one of the most plain 
and positive directions of the divine law." And when success 
is made the criterion of right and wrong, it will be easy for us to 
lead people to condemn and despise all the ancient prophets, and 
even the Prince Immanuel himself, for their want of success. 

Bed You have now brought into view the principal devices 
which we successfully practised in the last century, and by which 
we prevailed, so greatly to mar and hinder the revival ot that 
day and to turn it to the advancement of our cause for many 
years after. I entirely approve of the advice to try them again ; 
and I anticipate the same success, if not greater. Proceed to 
the execution of your several parts. Cxet as many of our friends 
as possible introduced into the churches and into the ministry. 
Increase the prejudices which are entertained against the truth, 
that the ears of men may be turned away from it, and be 
turned unto fables. Use all your craft and subtlety to mislead 
the friends of Immanuel. Persuade the ambassadors ot the 
Kino- to neglect the understandings of men, and to aodress 
themselves only to their passions. If any sinners are awak- 
ened hurry them from meeting to meeting, and ply them with 
visits upon visits, that they may have no time for reflection, or 
for reading the King's book. Let them be agitated with a 
sense of their danger, when that can no longer be concealed 
but let them be kept from any discovery of the real temper ot 
their hearts. Keep them from discovering the character ot 
the Kino-, that they may not know to what they must become 
reconciled. When they ask what they must do to be saved, 
let them be told that they cannot change their own hearts, 
but that they must pray, and seek religion, as well as they 
can with their present hearts. And let them be encouraged 
with the hope that bv persevering in this they shall be sate. 
We know that, so long as they follow such directions, they 
will continue in our hands. If their distress continues, and 
cannot be relieved without a hope, we can take several ways 



IN THE NINETEENTH CENTURY. 



189 



to lead them to embrace such a one as we wish. Perhaps our 
old methods may succeed with some. Perhaps we may lead 
them to believe their sins are forgiven, by some dream, or 
vision, or impression upon the imagination, or the suggestion 
of a text of scripture ; or we may persuade them it is their 
duty to believe it without any evidence, and that saving faith 
consists in believing that their sins are forgiven. Perhaps new 
methods may succeed better with others. Let them be told 
to submit to Immanuel, to submit to be saved ; and let them 
understand this to mean only that they must be willing to part 
with the pleasures of this world for the sake of securing their 
future happiness, just as is practised by our friends the wor- 
shippers of Juggernaut. Let them be persuaded to promise 
that they will do this at a particular time, and make it a mat- 
ter of calculation. And when the time arrives, we must stand 
ready to persuade them that they do submit. As soon as 
they get this idea, their distress will be gone, and they will 
feel happy. And this must be called conversion. And then 
all must stand ready to rejoice with them, and flatter them 
that they are converted ; and the idea must be encouraged, 
that for them or others to have any doubts of the reality of 
their conversion, is the dreadful sin of unbelief, and proceeds 
from the suggestions of the enemy. 

Sp. of Del. Let me suggest one thing. When sinners are 
awakened they must be prayed for. No one can object to 
that ; for it is a duty to pray for all men. When any have 
embraced a hope, let them be mentioned as examples of the 
efficacy of praver. This will induce others to ask to be prayed 
for too, with the expectation that they also shall be converted 
in consequence. Let them know that they are to be thus 
prayed for, and it will scarcely need any help of ours to per- 
suade them that the same prayers will be heard for them, as 
were heard for others. As soon as they know such prayers 
have been made, they will feel better, and begin to think that 
if they are not converted already, they surely shall be. As 
soon as they are thus relieved, and begin to find their distress 
removed, they will begin to think they are converted, and to 
rejoice in hope. And if we can lead the friends of Immanuel 
into the same erroneous views of the prayer of faith, that we 
did in the last century, and take the same advantage of it, it 
will greatly contribute to this result. When we can make 
them think they have prayed in faith for the conversion of an 
individual, they will be likely to expect it, and perhaps to pre- 
dict it, and possibly to let him know it, and then the work is 
easy. And perhaps we can induce some to tell those who be- 
gin to question the genuineness of their hope, that they have 



190 THE PILGRIM'S PROGRESS 



no occasion to doubt, because they have prayed in faith for 
them, and they cannot be lost. If we can only accomplish 
this, it will make our delusions strong. 

Sp of Er And if this can be done, we may hope to mislead 
people in respect to what is evidence of a good hope, and make 
them despise such marks of conversion as are laid down in the 
Kino-'s book. We did this in the last century, and with great 
effect We led them to make much of their happy feelings, 
and of such inward suggestions of their good estate as we 
could make, and to call them the immediate witness ot the 
Spirit And we led them to think much of external acts ot 
worship, which hypocrites may abound in, as well as real saints, 
such as praving, hearing, singing, and attending religious meet- 
ings, with much earnest talk, and "honoring the King with 
gestures, such as bowing, or kneeling," and prostrating them- 
felves before him, and the like; while we made many think 
lio-htly of moral duties, such as acts of self-denial, righteous- 
ness, truth, meekness, forbearance, forgiveness and love towards 
their neighbor. If we can again lead people to do the same, 
and to consider the former as the best evidence of a good hope, 
while the latter are made light of, it will be easy for us to con- 
firm the hopes of hypocrites, and induce the multitude to 
regard them as the most eminent saints. For we know that 
"hypocrites and self-righteous persons much more commonly 
abound in the former kind of practices than the latter; for 
they are the cheapest part of religion, and the least contrary 
to the lusts of men. " Let wicked men enjoy their covetous- 
ness, and their pride, their malice, envy, and revenge, and 
their sensuality and voluptuousness, in their behavior among 
men, and they will be willing to compound the matter with 
the King, and submit to any forms of worship, however bur- 
densome, as appears from the example of the Pharisees, Pa- 
pists, Mahometans, and Pagans." Let us then lead men to 
disregard and despise those evidences of a good hope, which 
Immanuel will mention in the great day, and which are aid 
down in the King's book, and make those to be chiefly relied 
upon which our friends can practise as well as any. Ihis will 
discourage the study of the King's book, and make men neglect 
to examine themselves by it. It will bring into contempt and 
disgrace such old-fashioned evidences of a good hope, as the 
love of the truth, a teachable disposition, humility, meekness, 
gentleness, in honor preferring one another, a disposition to 
leek the purity and peace of the Church, a stnct regard for 
the Sabbath, the maintenance of veracity, and the discharge ot 
other moral duties among men. And it will encourage, and 
flatter, and exalt, those who are forward, and bold, and noisy, 



IN THE NINETEENTH CENTURY. 



101 



and assuming, and self-confident, though they are destitute of 
any real mark of a saving change. And thus it will lead men 
to believe, what we wish, that every one that saith, Lord, 
Lord, with sufficient earnestness, shall certainly enter into the 
kingdom of Heaven ; and it will secure, now, as it did in the 
lasf century, among those who shall be esteemed the best 
friends of Immanuel, a multitude of loyal subjects to our king- 
dom. 

Sp. of Del. And it will help to accomplish this end, if we 
an prevail now, as we did then, to bring forward those who 
re novices, and give them a prominent share in the work. We 
must try to discourage, and keep in the back-ground, those 
who are men of age and experience, who are not ignorant of 
our devices ; and, as soon as any embrace a hope, we must 
persuade them that their experiences are remarkable, and that 
none are so well qualified as they, to be leaders. And we 
must have them encouraged, and put forward, and applauded, 
and followed after ; for none are so likely to answer our pur- 
poses, and assist in the execution of all our plans. 

Sp. of Per. Yes ; and if any of more age and experience 
begin to make any objections, or if it is feared they will, against 
any thing that is out of the way, we must endeavor to stop 
their mouths, by enjoining silence upon them. And we can 
do this with great plausibility too, because it is well known 
that opposition in the Church is a great hindrance to a real 
revival. And if they will not be still, and keep in the back- 
ground, we must raise an outcry against them, as opposers of 
the work, and put them down : that those whom we can better 
manage may have no such obstacles in their way. 

Beel. Go, then, and execute your plans. And let it be the 
care of all to blind the minds of men, that they may be kept 
in ignorance of our devices. Let them be persuaded that we 
are too ignorant, or too feeble, to carry on any such plans ; or 
that the King is too good to suffer us to mislead any of his 
creatures to their destruction ; or what is still better, that they 
are themselves too wise and good, to be in any danger from 
as. And if any of the friends of Immanuel should be con- 
vinced they have been led out of the way, or any should en- 
deavor to convince them of it, let it be said at once that nothing 
of this kind must be acknowledged, lest it should give occasion 
to opposers to triumph and behave insolently. If such a no- 
tion can be made to prevail, it will help us to perpetuate what 
is wrong, and contribute greatly in the end to the success of 
our schemes. Let none be suffered now to follow the exam- 
ple of Whitefield and others, and make retractions. But if any 
have committed sin let them stand fast in it, and justify it, and 



192 



THE PILGRIM'S PROGRESS 



be persuaded that it is duty so to do. So shall we cast down 
many wounded, and gain at least one more triumph, beiore 
our great enemy, the Prince, appears to put an end to our 

16 When Beelzebub had thus said, he dismissed the assembly, 
and they retired. Upon this, " I awoke, and behold it was a 
dream;" but I am strongly inclined to believe, that "the 
dream is certain, and the interpretation thereof sure. 



CHAPTER XXVI. 

When Thoughtful had finished relating his dream, I saw 
that the pilgrims went on together, conversing_ on the various 
arts and wiles which are practised by the spirits of darkness, 
to beguile unwary pilgrims. And sometimes they read m their 
books the various cautions addressed by the King s direction 
to such as travel in the pilgrim's path, that they be not de- 
ceived, that they examine themselves, and that they try the 
spirits ; and sometimes they conversed upon the importance ot 
a thorough knowledge of the King's book, by which to detect 
the false reasoning and guard against the errors to which they 
might be exposed. And they felt themselves much refreshed 
and strengthened by what they read, and by their mutual ex- 
hortations and cautions ; and were led to think of the truth ot 
that declaration, that two are better than one, m times of dan- 
ger and temptation. So, as the evening drew on, they ap- 
proached the town of Vanity ; and having entered the western 
quarter of the town, they readily found a house of entertain- 
ment which was kept by a venerable old man, named Expe- 
rience, by whom they were courteously received, and after due 
examination, according to the ancient custom, were admitted 
into the house, and liberally supplied with suitable refresh- 
ments. Then, after supper, they desired an opportunity for 
free conversation with their aged host, from whom they hoped 
to learn many things which should be for their benefit in their 
further progress, as well as for their present advantage while 
they were passing through this great and populous city. , _ 

Experience. I rejoice to see pilgrims manifest an inquiring 
disposition, and a readiness to learn of those who have lived 
longer than themselves; and especially in these days, when 
such a disposition is not so common as might be desirable. 



IN THE NINETEENTH CENTURY. 193 

Ardent. I rejoice to have an opportunity to receive instruc- 
tion from any one, and especially from one who has been for 
so many years in the service of the Prince our Master ; and 
hope I shall not fail of being essentially benefited by the inter- 
view. 

Th. Perhaps my natural disposition is more inquisitive than 
that of some ; but, from whatever cause, I am not readily sat- 
isfied with merely travelling on, and taking no notice of pass- 
ing events ; nor with merely looking at the surface of things, 
without inquiring, as far as I can, into the nature and reason of 
what I see. And it would be folly in those who have been so 
short a time as we have in the pilgrim's path, to neglect the 
means of instruction which the Lord of the way has kindly 
provided, and especially when opportunity is afforded of lis- 
tening to the counsels of age and experience. 

Ard. I have been particularly desirous of reaching this town, 
because I have understood that its condition is much improved 
of late. 

JExp. If is considerably altered, since the pilgrim Christian 
passed this way. His companion Faithful, you know, died a 
martyr in this town, and he himself was shut up in a cage, and 
otherwise maltreated, for refusing to conform to the sinful cus- 
toms of the place, It is not mmmon, now, in the same parts 
of the town, for pilgrims to be Treated in the same way. In 
other parts it is still dangerous for pilgrims to appear openly 
in their true character. 

Ard. But I have heard that many of the inhabitants of this 
town have become the loyal subjects of the Prince Immanuel, 
and that their number is so rapidly increasing, that it is con- 
fidently expected a very few years more will suffice to bring 
the whole city into cordial subjection to the Prince, and a 
cheerful obedience to his laws. 

JExp. There are many individuals who sojourn in various 
parts of the town, who are the loyal subjects of the Prince 
Immanuel. None make it their permanent abode. Some are 
stationed here, for many years, as I have been, by the Lord of 
pilgrims ; and while here, they endeavor to do something to 
promote his cause, and bring as many as possible to submit to 
his government. And their efforts have not been without con- 
siderable success, in some instances, for which they have great 
reason to be thankful. But after all, when compared with the 
whole population of the town, the subjects of the Prince Im- 
manuel here, are but a little flock. 

Ard. I had heard so much of the great and noble institu- 
tions which have been formed in this city within a few years, 
and of the success of their efforts for bringing back to their 
17 



194 THE PILGRIM^S PROGRESS 

allegiance the revolted subjects of the King, that I was ready 
to conclude the work was in a state of very rapid advance- 
ment, and that the number of the friends of the Prince must, 
by this time, bear a very great proportion to the whole num- 
ber of inhabitants. 

Exp It is matter of regret that too high an idea should be 
formed of what is doing, because it must give rise to expecta- 
tions which cannot but be disappointed. And this may have 
a discouraging effect, and hinder the exertions which a sense 
of duty would prompt, and which a correct view of the state 
of things would show to be necessary. 

Th. What is the proportion you estimate the inends ot tne 
Prince to be, of the whole population ? _ 

Exp What proportion are the real friends ot the .Prince, it 
is difficult to say. In the Eastern section of the Northern 
division of the American quarter, where the proportion is 
doubtless greater than in any other part of the city, it is 
thouo-ht about one in twelve profess a cordial subjection to tne. 
Prince. But, from the views they entertain of his character, 
and from the lives the Y lead, very many of these give evidence 
that they are not his friends in reality. About three-fourths 
of the town probably never heard his name. And in many ot 
the streets where his name is often heard, there is little or no 
true knowledge of him. 

Th. Will you please to give us a general view ot the relig- 
ious state of the town, stating such particulars as it may be 
useful for us to know ? 

Exp The town is divided into four quarters, the European, 
Asiatic, African, and American. The last is separated from 
the others by a channel of waters, and was not much known 
to the inhabitants of the other quarters, till about two centu- 
ries ago. Till that time, its inhabitants were the willing sub- 
jects of the Prince of Darkness, and knew nothing of the Prince 
Immanuel. About that time, adventurers from the European 
quarter passed over the channel, and commenced settlements 
in various parts. The Southern division, and the Southern 
parts of the Northern division, were occupied by emigrants 
from Spanish street, Portuguese street, and other subjects ot 
the Roman pontiff; as were some other parts of the Northern 
division. And their descendants chiefly remain under his influ- 
ence. The Western section of the Northern division still 
remains a natural as well as a moral wilderness. The Eastern 
section was occupied chiefly by emigrants from British street, 
whose descendants have become a great and wealthy commu- 
nity The most Easterly street is called Pilgrim street, trom 
those who first settled it, who fled across the channel to escape 



IN THE NINETEENTH CENTURY. 



195 



persecution for their allegiance to the Prince Immamiel. Their 
descendants have become numerous, and have assisted in build- 
ing several other streets further west. 

Ard. Among the descendants of those pilgrims, I suppose 
the friends of Immanuel are quite numerous ; for they would 
take measures to secure to their children the privileges for 
which they fled to the wilderness. 

Exp. They took the best measures in their power ; but they 
could not, with their institutions, leave to their descendants the 
spirit which they themselves possessed. Something of that 
spirit is still to be found among them ; but in general, they 
have very much degenerated. The proportion of professed 
friends to Immanuel which I mentioned, is the proportion of 
the whole community of which I have spoken. But it is not 
much greater in Pilgrim street itself, and the streets contig- 
uous. 

Ard. British street has, I conclude, veiy much improved in 
its moral condition, since those pilgrims fled from it ; for there, 
I understand, are the greatest institutions in the town, for the 
circulation of the King's book, and other benevolent objects. 

Exp. Its condition has improved, in some respects. The 
real friends of the Prince, who sojourn there, do not meet with 
any such interruption, in their attempts to serve him, as was 
frequent in those days. They are rather had in honor, and 
treated with respect, by the great ones of the town ; and have 
so great influence, that many, who are not in heart friendly to 
the Prince, assist them in their benevolent efforts. In this is 
to be seen the good providence of the King, who turns the 
hearts of men whithersoever he will ; and when it seems good 
to him, inclines them to show favor to his people and to his 
cause. The great institution for circulating the King's book 
was formed there, at the beginning of the present century, and 
through its influence and aid, similar institutions have been 
formed in several other streets in the European quarter, and 
many copies of that book have been circulated in various lan- 
guages, not only in the European quarter, but to some extent 
in other quarters. And they have given some aid to a similar 
institution in the American quarter, which is actively engaged 
in the same work. 

Ard, It cannot be long, if these institutions go on as they 
have begun, before the King's book will be in the hands of 
every man in the whole world. 

Exp. The British institution probably does more than all the 
rest put together. It now issues (1828) about a third of a 
million copies a year. If the world contains nine hundred 
millions of inhabitants, it would take that institution twenty- 



196 



THE PI] RIM'S PROGRESS 



seven centuries to furnish that number of copies. If the world 
were now supplied, and one half that are born and die every 
thirty years should once in their life time have a new copy, it 
would require the supply of fifteen millions a year to do it, 
which is more than twenty times what are now issued yearly, 
by all such institutions. You may easily see., therefore, that, 
at the present rate of their progress, they are not making very 
rapid advances towards supplying the world. 

Th. I am surprised at this result ; for, though I had thought 
the amount of what is doing towards the supply of the world 
was overrated, yet I had not thought it was so very far short 
of what is necessary. 

Exp. A similar mistake is often made with regard to the 
efforts of other institutions. Several associations have been 
formed in British street, and some in other streets of the 
European quarter, for raising up and sending forth suitable 
persons, into various parts, among the revolted subjects of the 
King, to persuade them to lay down their weapons of rebellion, 
and become reconciled to their lawful Sovereign. Some suc- 
cess has attended these efforts, which is matter of rejoicing and 
thanksgiving to every one that loves the cause of the Prince 
Immanuel. And because of this success, some have seemed 
to conclude that the work of converting the world was very 
far advanced, and approaching rapidly to its accomplishment. 
When, in truth, if the whole number of those who are perish- 
ing for lack of knowledge were considered, it would appear 
that the work is yet scarcely begun, and that these efforts 
must be vastly increased, in order to make any considerable 
impression upon the territories of darkness. 

Arcl. Much is done, I understand, in the American quarter, 
and especially in Pilgrim street and the streets adjoining, to 
assist young men of hopeful qualifications, in obtaining a suita- 
ble education to become ambassadors for the King ; and the 
number of such, I conclude, is rapidly increasing. ^ 

Exp. It is increasing, in the community in which I reside. 
But it is not increasing so fast as the increasing need. For the 
vacancies by death, and by the increase of population, more 
than keep pace with the increasing number ; so that the actual 
deficiency is becoming greater and greater. Indeed, if the 
population of this community should increase, in the same 
ratio, for a century to come, that it has during the last cen- 
tury, and the increase of competent religious teachers should 
not be at any greater ratio than it has been, it is believed that 
a large majority of our population would be destitute. 

Arcl. I have seen statements of the amount annually ex- 
pended by the various benevolent institutions, which look as if 



IN THE NINETEENTH CENTURY. 



197 



the time had come when men devoted themselves and all they 
possess, to him who is Lord of all. 

Exp. A few appear to do that ; but they are very few, com- 
pared with those who appear to think all things made for 
themselves, to minister to their own gratifications. 

Ard. Are not great complaints made, by those who feel no 
interest in the work, that so much money should be expended 
for such purposes ? 

Exp. Yes ; but they do not make the same complaints at 
the much greater amount which is consumed upon those 
vices which ruin both soul and body. 

Th. I suppose the single article of intoxicating liquors costs 
more than all that is given for charitable objects. 

Exp. The amount in other parts is not so well known. But, 
the inquiry was made, not many years since, how much was 
brought into the community in a single year, besides what was 
manufactured in it, of which no account was taken ; and the 
result proved, that the whole income of the benevolent institu- 
tions, in the European and American quarters both, for thirty 
years, had been less than the amount of that single year's im- 
portation of liquid poison ! 

Th. We interrupted you, I believe, in your account of the 
general state of the different quarters of the town, in regard to 
religious matters. 

Exp. In the European quarter, most of the real friends of 
Immanuel are to be found in British street, where the propor- 
tion is probably something less than in our section of the 
American quarter, but is thought to be on the increase. In 
French street, the number is very small. In Dutch street, 
perhaps something more, in proportion to its population ; but 
very much below what it was in former times. In some por- 
tions of German street, though the number is small, it is 
thought to be increasing a little of late. In Swiss street there 
are a few, but in a depressed condition, especially in Geneva 
square, the former residence of John the Theologian, where 
they are scarcely tolerated, the house he occupied having gone 
into the hands of those who style themselves Liberals, but who 
in reality are a bigoted and persecuting sect, at once stripping 
the Prince Immanuel of his honors, and persecuting his hum- 
ble followers. In Spanish street, pilgrims are not tolerated at 
all, nor in Portuguese and Italian streets. In Swedish and 
Danish streets true pilgrims are rarely met with, though tole- 
rated. In Russian street they are scarcely tolerated, and the 
few who sojourn there, often meet with trouble. Turkey street 
is under the control of the disciples of the False Prophet. In 
the Asiatic quarter, the most populous of all, and the ancient 
17* 



198 



THE PILGRIM'S PROGRESS 



resting place of pilgrims, no real pilgrims are known, except 
those who have gone from the other quarters, and a few whom 
they have been instrumental of turning from their allegiance 
to the prince of darkness. Ambassadors of the King have 
been sent from the European and American quarters, into va- 
rious places in that quarter, and have had sufficient success to 
encourage them, and give reason to hope that through their 
influence in instructing the rising generation, and in circulating 
copies of the King's '"book, some sensible and permanent im- 
pression will be made upon that quarter, of a salutary nature. 
Something to the same amount may be remarked of the Afri- 
can quarter, the inhabitants of the central and southern parts 
of which are more generally ignorant and savage, than those 
of the Asiatic quarter, bno, at the same time, more ready to 
receive instruction, and to cast away their idols, when the 
knowledge of the King's book is introduced among them. It 
is in thesouthern extremity of that quarter, wherethe inhab- 
itants were previously more debased in their condition than m 
the north, that the ambassadors of the King have had the 
most success ; but they have not yet penetrated very far from 
the borders: and the" great mass of the inhabitants of that 
quarter are the willing slaves of the prince of darkness. _ This 
is a brief view of the religious state of our town, according to 
the best of my knowledge at the present time, (1828.) 

Th. Do you think that those who are really pilgrims now, 
are in a better state, and have more of the true spirit of their 
Lord and Master, than those of former ages ? 

Exp. I think not ; though I must acknowledge that some 
of my friends are of a different opinion. 

Ard. Was there ever a time known, when so much was 
done for extending the kingdom of the Prince Immanuel, by 
circulating the King's book, promoting the instruction of the 
rising generation, raising up and sending forth ambassadors of 
the King, and the like ? And is not this evidence of a decided 
superionty of the pilgrims of the present age, above those of 
any former period ? 

Exp. It is acknowledged that more is done for these ob- 
jects at the present time, than was done a few years ago ; but 
nothing that will bear a comparison with what was done m the 
days of Paul and his associates. Besides, the times are 
changed ; and many things conspire to render these objects 
popular, and there are many worldly inducements to join m 
promoting them; so that great exertions to promote them 
may proceed from other causes than an uncommon share of 
the true spirit of pilgrims. 

Th. I have supposed that worldly prosperity commonly has 



IN THE NINETEENTH CENTURY. 



199 



an unfavorable effect upon the spirit and temper of those who 
are true pilgrims, as well as upon that of others. 

Exp. It has been so in all ages. A state of outward de- 
pression and trial is the state in which the Church has ever en- 
joyed the most internal prosperity. With outward prosperity, 
corruptions have come in ; many have assumed the name of 
pilgrims, who were not so at heart, and those who were so, 
have degenerated in spirit. The love of wealth and the love 
of distinction, have sprung up in their breasts, and been suf- 
fered to have great influence. And jealousies, and envyings, 
and strife, and evil speakings, have followed in their train. 
And with all the seeming zeal and activity of the present day, 
there is reason to fear that very much of the temper of this 
world is intermingled. It is painful to see those, who, we 
hope, are at heart real friends to the meek and lowly Imman- 
uel, so far forget what becomes them as his followers, that, 
were it not that the subject of their deliberations has a relation 
to his cause and kingdom, we might sometimes mistake them 
for an association of politicians, attempting to compass their 
ends by imposing appearances, by craft and subtilty and man- 
agement, and by every art which is practised by the men of 
this world. Yet such things are too often seen, painful as 
they are ; and I believe more frequently than in former times. 
I think the piety of this century, if more active than that of 
the last, is also more superficial, more boastful of its achieve- 
ments, more noisy in its pretensions ; and on the whole, it is 
extremely questionable, whether it is not farther from the true 
standard. I trust there are some to whom these remarks do 
not apply ; but I fear their number is comparatively small. 

Th. Why should outward prosperity produce this effect, 
while persecution is favorable to deep and humble piety ? * 

Exp. Many reasons might be given. I will mention one. 
It is the influence of example and of persuasion. When men 
persecute us, it rather drives us off, and disposes us to be unlike 
them ; but when they favor and court us, we are more likely to 
listen to their persuasions, and endeavor to please them, and 
are easily influenced by their example. So that a pilgrim is 
scarcely ever courted by men of the world without great injury 
to himself, and to the cause of his Master. 

When they had thus discoursed together, the pilgrims retired 
to rest for the night, after they had united in the customary 
devotions of the evening, which were concluded by singing the 
following hymn : 

" See the vain race of mortals move 
Like shadows o'er the plain ; 



200 



THE PILGRIM'S PROGRESS 



They rage and strive, desire and love, 
But all their noise is vain. 

" Some walk in honor's gaudy show ; 
Some dig for golden ore ; 
They toil for heirs, they know not who, 
And straight are seen no more. 

« What should I wish or wait for then, 
From creatures, earth and dust 1 
They make our expectations vain, 
And disappoint our trust. 

" Now I forbid my carnal hope, 
My fond desires recall ; 
I give my mortal interest up, 
And make my God my all. 5, 



CHAPTER XXVII. 

Is the morning the pilgrims arose, refreshed with their night's 
rest, and desirous of further conversation with their kind host 
So, after some time had been thus spent, Experience invited 
them to continue for a season at his house, during which they 
might visit some of his friends in the town ; and by intercourse 
with them, and from their own observation, have opportunity 
to learn such things as should tend to strengthen their faith, in- 
crease their watchfulness, and render them more humble, pray- 
erful, and diligent, in their further progress. 
I Then he called his son, whose name was Caution, and bid 
him walk out with the pilgrims, and introduce them to some of 
his friends in the town, such as Mr. Lovegood, Mr. Standfast, 
Mr. Considerate, Mr. Meek, &c. 

So they walked out, and as they proceeded along the street 
of that great city, they beheld many edifices, which seemed by 
their form, to be places erected for the worship of the great 
King, at the sight of which the pilgrims were much pleased, 
considering it an indication that they were in the midst of his 
loyal subjects ; and began a conversation as follows : 

Ardent. How numerous are the places of worship, in this 
part of the city ; and many of them are splendid buildings too. 
Surely the inhabitants must be distinguished for their piety. 

Caution. The profession of regard for the King, is common 
in this part of the town. But it would not be safe to consider 
the number or the splendor of their houses for worship, any 



IN THE NINETEENTH CENTURY. 



201 



certain mark of their piety. It is sometimes an indication of 
the want of it. 

Ard. How can that be ? Surely, if there are no places lor 
public worship, it is an indication that the people do not ob- 
serve the ordinances of the King. And I think it is mentioned 
in the King's book, as a mark of the prevalence of impiety, 
when the places of public worship are suffered to be in ruins. 
Men were sharply reproved by the prophet for accommodating 
themselves with splendid edifices, and leaving the house of the 
Lord in a mean and ruinous condition. 

Cau. True ; but the opposite of that which is wrong, may 
not al ways be right. Men are often too much influenced by 
pride, in"adorning their places of worship, as well as m adorn- 
ing their own houses. It is proper in both cases, where the 
means are sufficient, that such edifices should be erected, as 
will be neat, convenient, and durable. But to go beyond that, 
for the sake of making a greater show than their poor neigh- 
bors, is certainly wrong. It is a needless waste of that which 
might be employed in promoting some useful object ; and is 
a misapplication of that which belongs not to us, but is merely 
intrusted to us for a season, as stewards, who must give an ac- 
count to Him who is the great proprietor of all. _ The needless 
expense lavished upon one of these splendid buildings, would 
erect a convenient house of worship for some poor congregation 
who have none, or help support the ordinances of the Gospel 
where they are not enjoyed, 

Ard. I perceive my mistake in this particular. But still I do 
not see how the great number of these edifices can be consid- 
ered other than an indication that the people have a great desire 
to enjoy the ordinances of the Gospel. 

Cau. You perceive that in some cases two or three stanu 
very near together, and any one of them appears to be large 
enough to accommodate the population of the district. If they 
really love the ordinances of the Gospel, they can enjoy them in 
one house, and there is no need of having so many different 
places to meet in. 

Ard. Yes ; but in these cases, they do not probably agi ee 
in their religious sentiments, and cannot be satisfied with the 
same administration of the word and ordinances. 

Cau. You have mentioned the true reason. But, why do they 
not agree in their religious sentiments ? Is their disagreement 
an evidence of great love to the Gospel, or an indication of the 
want of it ? 

Ard. I perceive I was too hasty in that part of my conclusion 
also. But, will you explain that matter more fully to me ? 
Cau. The King's book is our rule. And it needs only an 



202 



THE PILGRIM'S FROGRESS 



obedient heart and a teachable disposition, to be able to under- 
stand its leading doctrines and duties. And if in any respect 
we should not fully comprehend all it contains, a little confidence 
in the superior wisdom and goodness of Him whose word it is, 
would prevent any difficulty. Men never feel any great oppo- 
sition to that which they do not understand. A difference of 
religious sentiments, therefore, among those who profess to be 
subjects of the King, and such opposition as leads them to sep- 
arate from each other, is a proof that one party, or the other, 
or both, disagree with the King's book, and are wanting in the 
disposition it requires. The multiplicity of these houses for 
worship, then, beyond what would accommodate the people with 
the ordinances of the Gospel in their purity, is a proof that 
some of them, at least, do not agree in their sentiments with 
the King's book, do not receive with meekness the instructions 
he has given, and consequently are deficient in true piety. 

Ard. You said that men might be influenced by pride, in 
adorning their places of worship. Do you mean to condemn 
pride altogether ? Is there not a proper pride, which men ought 
to feel, in having their places of worship such as befit the pur- 
pose for which they are designed ? 

Cau. People often speak of a proper pride, a decent pride, an 
honest pride, and the like ; but I think they do not learn such 
language from the King's book. 

Ard. I know the word has a bad use, but has it not a good 
use also ? 

Cau. Not in the Bible. There it indicates thinking of our- 
selves more highly than we ought to think. I suppose that 
those who speak of an honest pride, mean by it something dif- 
ferent from its Bible use, or else they mean to justify what God 
condemns. For what does he say ? " These six things doth the 
Lord hate ; yea, seven are an abomination unto him : a proud 
look, a lying tongue, and hands that shed innocent blood, a heart 
that deviseth wicked imaginations, feet that be swift in running 
to mischief, a false witness that speaketh lies, and him that sow- 
eth discord among brethren." That cannot be reckoned a vir- 
tue which is put in such bad company. So Paul to the Ro- 
mans, classes together " back-biters, haters of God, despiteful, 
proud, boasters, inventors of evil things, disobedient to parents," 
and the like ; and to Timothy he says, " Men shall be lovers of 
their own selves, covetous, boasters, proud, blasphemers, dis- 
obedient to parents, unthankful, unholy." That the great King 
does not approve of pride, in any form, is evident from the man- 
ner he speaks of it. " Every one that is proud in heart is an 
abomination to the Lord." "A high look, and a proud heart, 
and the ploughing of the wicked, is sin." " The day of the 



IN THE NINETEENTH CENTURY. 



203 



Lord of hosts shall be upon every one that is proud and lofty, 
and upon every one that is lifted up ; and he shall be brought 
low." "Be clothed with humility; for God resisteth the 
proud, and giveth grace to the humble." 

By this time they had reached the house of Mr. Standfast, 
where they found Mr. Catholic, who was giving Mr. Standfast 
an account of some of the anniversaries he had lately attended, 
and was highly animated in his description of them, and loud 
in his praises of those institutions which had just held their 
annual meetings. So, after the usual salutations, the company 
being seated, the conversation was continued, as follows : 

Catholic. I consider it a capital excellence in these institu- 
tions, that they are not sectarian in their principles. I am de- 
lighted to see so many different denominations come together, 
and unite heart and hand in the same good work. It looks as 
if the millennium was indeed at hand. 

Standfast. If their union is founded on right principles, it is 
indeed pleasant to behold, and greatly to be rejoiced in. 

Oath. My dear Sir, why will you put in that if as though 
it were a matter of doubt whether their union is foimded on 
right principles ? What can be a better evidence of it, than 
to see them love one another, and unite in doing good ? 

Stand. I say if because I do think it a matter of doubt. 
If their union were founded on an agreement in the principles 
of the Gospel, on the belief and love of the truth, I should 
have no doubt of such a union being right. But I fear, that, 
in some instances at least, it is not founded on such an agree- 
ment. 

Cath. What can be a nobler spectacle, than to see Christians 
of every name, the dignitaries of church and state, the great 
ones of the earth, with those in humbler stations, rich and 
poor, bond and free, uniting in one great institution for circu- 
lating the King's book ; and proposing not to rest from their 
labors, till every family on the globe shall be supplied with the 
word of life ? 

Stand. I see no objection to a union for this object of all 
those denominations who profess to receive the King's book. 
It being a fundamental principle of the association that it be 
circulated without note or comment, all can co-operate sin- 
serely in this work ; that is, if they are willing to trust that 
book alone, to speak for itself, and be received according to its 
plainest and most obvious import, which I am willing to do. 
To this institution I have always given my hearty support, as 
you know. But a union for furnishing publications for the in- 
struction of children and youth, and for distributing religious 
tracts, must be of a different nature. 



204 the pilgrim's progress 

Cath. Yes, it must. All who unite in such an institution, 
must agree to pass over in silence every thing of a sectarian 
character, every thing in which they do not agree. And that 
I consider a principal excellence. I wish to see the various 
denominations drop their points of difference, and let them all 
go out of sight together; and only urge and defend those 
great truths in which they agree. When this shall he accom- 
plished, there will be no difference among them, but m name, 
and that will soon disappear, and all will be one, and the mil- 
lennium will commence. 

Stand You have given a sufficient reason why 1 cannot 
ao-ree to such a union. I must drop all those points in which 
I & differ from other denominations. But you have not stated 
what those points are. I apprehend that they will be found, 
on examination, to be fundamental points, if any pomte can be 
fundamental. The points in which I differ from Armimans on 
the one hand, and from Antinomians on the other, enter into 
the formation of Christian character; and to drop them, I must 
drop every thing which distinguishes a true friend of Immanuel 
from those who are not so. 

Cath But you will, at least, admit, that a union is practica- 
ble to some extent. Those you call Armimans and Antino- 
mians, ao-ree with you in some truths which you deem impor- 
tant Why can you not unite with them m the circulation ot 
these 9 You might still, in a private way, have the liberty ot 
inculcating your own principles on other subjects, and they 

have the same. . „ 

Stand. I might perhaps do that, if it were, m my view, oi 
sufficient importance, and likely to be followed by no bad con- 
sequences. But the points in which I agree with them are 
not the points which I deem it most important to inculcate. 
If I unite with an association for the religious instruction ot the 
ignorant, I wish that institution to give them such instruction 
a°s if received and followed, will secure their salvation. But 
that, no association can do, which confines itself to such points 
as Arminians and Antinomians will agree to. All that is es- 
sential to the character of a true friend to Immanuel, must, as 
I remarked before, be left out. The mere outworks of Chris- 
tianity would be all we could agree in, while the life and spirit 
of the Gospel must be wholly wanting. And this is not all. 
Professing to unite for giving religious instruction to the igno- 
rant, would carry, on the face of it, the implication that we 
gave them all the instruction we thought essential to their sal- 
vation.— And thus we should be instrumental in deceiving 
them to their ruin. 

Cath. I see we shall not agree. Your notions are too sec- 



IN THE NINETEENTH CENTURY. 



205 



tarian for me. But I rejoice that such narrow and bigoted 
sentiments are fast going out of fashion. You see that few 
make such objections as you do ; but most of those who be- 
lieve in the same system with yourself, unite, without scruple^ 
in the catholic institutions which are doing so much good. 

Stand. I know it ; and I tremble for the consequences. 
But they are placed in a difficult and trying situation. Such 
institutions as would promote the kind of instruction they think 
most important, are not in existence. Some of the publica- 
tions of the existing institutions they approve, though they dis- 
approve of others. And they have probably hoped to do 
some good by aiding in the circulation of those they approve, 
while they do not mean to aid in the circulation of those they 
think likely to promote error. 

Cath. I rejoice that they are placed in such circumstances, 
And I rejoice at the good effects which must follow. Those 
points, which you and they deem so important, will soon cease 
to be so considered ; and thus the bar which they place in the 
way of universal Catholicism will be broken down, no more to 
be raised while the world stands. 

Stand. I trust that you are a little too sanguine in your an- 
ticipations. For though I expect the friends of truth will be 
few, and error will generally prevail, I trust in the good provi- 
dence of the King to maintain his cause, even at its lowest de- 
pression, and to secure its final triumph. 

So Mr. Catholic took his leave, and departed. And the rest 
of the company resumed the conversation. 

Th. Do you think that the institutions for the religious in- 
struction of the ignorant, are of the character which Mr. Cath- 
olic wishes ? 

Stand. No ; not to the extent which he wishes. Some of 
their publications are very good ; and I have procured and cir- 
culated a number of them. But others of them are a strange 
mixture of truth and error, adapted, as I think, to do much 
mischief. ' I dare not encourage their promiscuous circulation, 
lest I should be responsible for the errors they will spread. 

Ard. But do you not think they have done, and are doing 
great good ? 

Stand. That those which are correct have done good, I have 
no doubt. That those which are incorrect have done evil, I 
have also no doubt. And whether the evil will not greatly 
overbalance the good, remains to be seen. That the general 
tendency is to promote that kind of Catholicism which many 
wish for, I fully believe. Mr. Catholic may be too sanguine 
in his expectations ; but, that the love of the distinguishing 
truths of the Gospel is fast declining, and that the progress of 
18 



206 the pilgrim's progress 

error is rapidly increasing, must be evident to any one who 
opens his eyes to see, and his ears to hear. 

Th What, in your judgment, ought to be done ? 
Stand Those who believe and love the truth ought to have 
their own institutions for the instruction of the ignorant m the 
knowledge of the truth. They ought to make every possible 
effort to explain and defend the doctrines and duties inculcated 
in the King's book, and to guard the unwary against the seduc- 
tions of error. Such as oppose those truths have their distinct 
institutions for the propagation of their own sentiments: and 
if they can be allowed to do this without obstruction, and at 
the same time, by their plausible arts, by their professions ot 
charity, and proposals for union with the friends of truth can 
keep them silent, and leave the whole field open to themselves, 
they will be well pleased. 

Can. You would not have it supposed that you condemn 
the motives of all those who think proper to encourage and 
support the existing institutions ? 

Stand. Not at all. I believe that many of those who are 
actively engaged in promoting those institutions are good men, 
and love the truth; and that they wish to do good and are 
pursuing the means they think most likely to do good. But 1 
think they are in a great mistake as to the measures best 
adapted to secure their object. I wonder that they do not see 
that the truths they leave out, for the sake of union must, as 
the consequence of their efforts, go out of sight, and the con- 
trary errors take their place. 

Can How can it be accounted for, if they love the truth 
themselves, that they should suffer any publications to issue 
from their institutions which contain any positive error? _ 

Stand. I must, in charity, ascribe it to the want of sufficient 
care in the examination of what they publish. For, if I were 
to adopt the conclusion that they sanction what they know to 
be error, I could not continue to think well of their motives. 

Ard May they not suffer some publications to pass, which 
contain a little error, for the sake of the greater quantity of 
truth in them, and for the sake of conciliating the feelings ot 
those whose aid they desire to obtain ? . . 

Stand. I could not reconcile that with any confidence in their 
integrity. And I am not willing to believe they could act from 
such motives. Yet, it cannot be denied that some of their 
publications do contain Arminian and Antinomian sentiments, 
which they ought certainly to exclude, to be consistent with 
their own professed plan, which is to circulate nothing but 
truth, though it should be only such truth as is agreed in by 
the different denominations composing the union. 



IN THE NINETEENTH CENTURY. 



207 



Can. Is it true, that Arminians and Antinomians do embrace 
any of the principles of orthodoxy ? If they use orthodox 
terms, do they not explain them in such a sense as to be in ac- 
cordance with their own system ? 

Stand. It is no doubt true, that they use many orthodox 
terms ; but it is equally evident that they explain them in a 
different sense from the orthodox one ; that is, when they ex- 
plain them at all. And if they sometimes omit to explain 
them, and thus deduce the belief that they are orthodox, I can- 
not consider it honest to do so ; for it serves to convey an im- 
pression different from what is true. 

Ard. May not good men seek to promote such unions, in 
the hope of ultimately gaining over those who embrace error, 
to the belief and love of the truth ? 

Stand. I suppose that this motive may have mfhienee with 
some. But they cannot have considered the subject with suf- 
ficient care. We do not see the careful shepherd putting his 
healthy and diseased sheep together, for the sake of healing 
the diseased. He would expect that the diseased would sooner 
infect the sound, than that the sound should restore the dis- 
eased. Nor do we see the careful housewife put her sweet and 
sour meal into the same vessel, in the expectation that the 
sweet will purify the other. She rather expects that the sour 
will sooner leaven the whole mass. 

Cau. You would not be understood to mean that the friends 
of truth should avoid all intercourse with those in error ? That 
would be to leave them to perish in their delusions. 

Stand. No. But it is one thing to seek such intercourse 
with them, as will be adapted, by kindness and faithfulness, to 
convince them of their errors ; and quite another to treat them 
in such a manner as conveys to them, and others, the impres- 
sion that we think favorably of them and their sentiments, 
The former is our duty ; the latter is wrong. 

So the pilgrims returned, and lodged again at the house of 
Mr, Experience. 



CHAPTER XXVIII. 

In the afternoon of the following day, the pilgrims went to 
visit Mr. Steadfast. He was an ambassador of the King, and 
had charge of a congregation, among whom there was, at that 



208 the pilgrim's progress 

time, some special excitement on the subject of religion. He 
had been a number of years stationed in the same place, and 
had several times been favored with the like special seasons ol 
refreshing from on high. They found him just preparing to go 
to the place of worship, in company with Mr. Meek, who was 
then assisting him, and gladly accepted the invitation to go 
with them, and attend upon the public services. Ihe house 
was well filled with an assembly of all ranks and ages. Deep 
solemnity appeared in almost every countenance, and an entire 
stillness prevailed during the services, while all seemed to pay 
the most fixed attention to the speaker. Mr. Meek preached a 
plain, scriptural discourse on the lost and ruined state of man 
by nature. Having carefully explained his doctrine, and 
guarded it against misapprehension, he proceeded to support it 
by arguments drawn directly from the King's book, or by rea- 
soning founded upon it, and made a close and pungent appli- 
cation of it to the consciences of his hearers, closing his dis- 
course by calling upon them to turn and live. His voice was 
mild, yet solemn and earnest, and it was evidently his object 
to lead his hearers to feel the truth, by convincing their under- 
standing, and awakening their conscience. He used no loud 
and boisterous tones, no theatrical gesticulation, no rhetorical 
flourishes ; but seemed to wish his hearers to perceive and feel 
the simple truth; to think of the subject, and of its application 
to themselves, and not have their attention directed to the 
speaker, or his manner. And, as far as could be judged from 
the appearance of the congregation, he secured his object. For, 
after the assembly was dismissed, and the pilgrims mingled 
with the throng, they heard no remarks about the preacher or 
his manner, but the hearers went away in silence, and seemed 
to have their minds still fixed upon the truths to which they 
had been listening. 

On reaching the house of Mr. Steadfast, the pilgrims in- 
quired what was the state of things among his people; upon 
which the following conversation took place : 

Steadfast We hope that a special work of grace is going on 
among us. Many seem to be brought seriously to consider 
their *ways ; and a number, we hope, have, been turned from 
darkness to light. 

Ardent How many converts do you reckon ? 
Stead. We are not fond of counting numbers, till they come 
forward and unite with the church. We think it is not adapted 
to produce a good effect upon those who are thus set down 
among the number of converts. We do not wish to encourage 
any to think they are converted, till they have had time and 
opportunity to gain evidence by self-examination, and compar- 



IN THE NINETEENTH CENTURY. 



209 



ing the exercises of their own minds with the marks laid down 
in the King's book. But, to give some kind of an answer to 
your question, I would observe, that it is now about three months 
since the special attention commenced, and there have been 
every week several instances of individuals who had been in 
great distress being brought to rejoice in those very truths which 
had distressed them. 

Ard. I observed that no mention of the revival was made 
in the sermon, nor in any of the public performances. I ex- 
pected it would be expressly mentioned in both. 

Meek. We have a particular desire to avoid such mention 
of the revival in public as should have the appearance of boast- 
ing, or as could be so construed by any who might happen to 
be present. Besides, we think it of great importance to have 
the attention of every hearer fixed upon himself, and upon the 
truths which relate to his own state and duty. And we think 
it better that the preaching, and all the public performances, 
should be adapted to produce that effect, and thus be suited 
to the state of things, without any express mention of them. 
And for the same reasons we often caution the brethren in pri- 
vate against such talking about the revival, in the way of tell- 
ing news, as should produce any of these evils. 

Ard. But, would it not have a tendency to promote the re- 
vival, if it were talked about everywhere, and made as much 
of as possible. 

Meek. It might have a tendency to make a noise ; but we 
think noise a very unfavorable circumstance, and wish to avoid 
it as much as possible. This revival has been gradual in its 
progress, and very still. 

Ard. I should think opposers would make a noise, if you 
do not. 

Meek. If they do, we choose it should be their own. We 
do not wish to provoke it ; nor when they make it, to try to 
drown it by a greater noise. 

Ard. How can you avoid provoking them, if you present 
the truth faithfully ? Are not those who hate the truth al- 
ways offended with it ? 

Meek. Natural men are averse to the truth, when presented 
in the mildest manner. That they may not be rendered un- 
willing to hear it, we think it important that the mode of pre- 
senting it should be well considered, that there may not be any 
thing to be offended with but the truth itself. If they are 
treated in a harsh, abrupt, or overbearing manner, they will 
have occasion to complain of that ; and their displeasure at the 
manner will be very likely to be associated with the truth itself 
which should be presented in such a manner. For the truth's 
18* 



210 THE PILGRIM 5 S PROGRESS 

sake, therefore, and for their soul's sake, we would have every 
occasion of offence avoided as much as possible. 

Ard. Have you, then, no opposition to this revival ? 

Stead. There is no open opposition that we know of.^ Those 
who attend with us are generally convinced that revivals are 
of the most beneficial tendency ; and whatever aversion of 
heart they may feel to the truth, they are convinced that, in 
urging it upon' them, we are influenced by a sincere desire to 
do°them good. They are also convinced that there is no other 
way of safety for themselves but in becoming reconciled to the 
truth ; they believe a change of heart to be necessary ; and they 
see that this seldom takes place in any, but in a time of revival. 
Their selfish desire to secure their own future welfare, operates, 
therefore, not only to restrain their opposition to the work, but to 
make them rejoice at its commencement, and desire its contmu- 

m ^Th, Is opposition always the fault of the preacher ? Did not 
the prophets and apostles, and even the Prince Immanuel him- 
self meet with opposition ? Did you never have any opposition 
in time of revival ? . 

Stead. I do not mean to be understood that opposition is al- 
ways the fault of the preacher. Far from it. I would not adopt 
a sentiment that would condemn the prophets and apostles, and 
our Lord himself. I mean that we should not confound things 
that are entirely different. The natural heart is opposed to 
truth and duty. That opposition is sometimes under a re- 
straint, so that it does not appear openly ; and sometimes it is 
acted out without restraint. The difference is owing to a ait- 
ference of circumstances. In some circumstances, the selfish 
feelings of men show themselves in one way ; in other circum- 
stances, in another way. We have had opposition among us, 
in former revivals. When I was first stationed here, there were 
many who opposed the truth ; and when a revival commenced 
under it, many predicted that its continued exhibition would 
destroy the revival. And some opposed the work itself, as 
nothing but delusion and fanaticism, and adapted to do great 
mischief. The same means, however, in the use of which the 
revival began, were continued, and the work progressed, till the 
opposition, being let alone, died away ; and the conviction was 
at length produced in this community that such a work is highly 
desirable in its -effects, and that the preaching of the truth is 
the proper means of promoting it. 

Ard. You have meetings every evening, I suppose. 
Stead. No ; not so often as that. We think it quite possible 
to have so many meetings as to prove a serious disadvantage to 
the work. 



IN THE NINETEENTH CENTURYo 



211 



Ard. How can that be ? I should think the more the bet- 
ter. If Christians were properly engaged in the work, I 
should think they would love to be together as much as possi- 
ble ; and if sinners were seriously impressed, that they would 
be inclined to attend meetings nearly all the time. 

Stead. If Christians are properly engaged in the work of their 
Lord and Master, they will be disposed to give every duty its 
proper time and place. Attending meetings is not all they 
have to do, nor all they would wish to do. If they love to be 
together to engage in social worship, they love also to be alone 
to^attend the duties of the closet. And we think the latter 
hold quite as important a place as the former. _ They have 
some duties also to their families, and some duties in their sev- 
eral callings, which, if they really love duty, they will not be 
disposed to neglect. It is, doubtless, important to have meet- 
ings enough to keep the minds of all supplied with suitable 
matter for reflection; and it is important, also, that there 
should be sufficient intervals to give time for reflection upon 
the instruction received, time for self-examination, reading and 
meditation upon the Bible, and secret prayer. That deep and 
humble piety which forms the true spirit of a revival, has a 
most intimate connection with this class of duties, and invaria- 
bly suffers if they are neglected. It would be a disadvantage, 
therefore, to Christians, to have meetings so multiplied, that 
attending upon them, together with the necessary attention to 
their families and their ordinary callings, should encroach upon 
the time required for secret duties. 

Ard. I have supposed that we were much more apt to have 
our feelings engaged by being together. It is like putting 
together the almost extinguished fire-brands, which soon kindle 
into a name, by contact, but would go out, if kept asunder. 

Stead. The analogy may hold good, so far as coming together 
has the effect of bringing divine truth before the mind, and 
thus directing the attention to the proper objects "of religious 
feeling. But if meditation upon divine truth, when alone, does 
not kindle the affections, and it requires the aid of company to 
do it, there is reason to suspect that those affections are not 
produced by truth, but by something else, and are not of the 
right kind. 

Ard. Is there no danger, lest, by guarding too much against 
feeling which is not of the right kind, we check all feeling, and 
prevent ourselves and others from becoming engaged in the 
work ? 

Stead. There is need of discrimination. If a certain kind of 
feeling is wrong, no increase of its quantity will make it right. 
If the feelino- is wrong- in its nature, any amount of it is wrong 



212 



THE PILGRIM'S PROGRESS 



and should be discouraged. It is only when the feeling is 
right, that it is safe to encourage it and promote its increase. 

Ard. How shall we know when feeling is right, and when it 
is not ? 

Stead. That feeling is right which is conformed to the divine 
law. No other feeling ought to be called right feeling. 

Ard. When one who has always lived in rebellion against 
the King discovers his true situation, and feels that he is^ ex- 
posed to his wrath, that fear of the wrath of the King is right 
feeling ; is it not ? 

Stead. I suppose you will be surprised to hear me say, 'No. 
But, in most actual cases, I suppose we must say, No. There 
are two kinds of fear, sometimes distinguished as filial fear and 
slavish fear. It is filial fear which is meant when it is said, 
« The fear of the Lord is the beginning of wisdom." But it is 
the latter kind which is meant when it is said, " I will mock: 
when your fear cometh." In most cases, when the sinner is 
awakened, and begins to fear that the wrath of God will come 
upon him, it is, doubtless, the slavish fear which he feels, the 
mere terror of punishment, the same in kind, but less in de- 
gree than that which is felt by the spirits of darkness in the 
prison of despair. There is no right feeling in that. A filial 
fear of the Lord implies the love of his holy character. And 
if it is connected with a dread of his holy displeasure, it also 
implies approbation of him for it, and a reconciliation to his 
justice. The sinner who is merely awakened, does not exer- 
cise this kind of the fear of the Lord. He is afraid he shall be- 
east off, as he deserves ; but he is not reconciled to the law 
and its penalty, as he ought to be. 

Th. Is there not a distinction to be made also between pas- 
sions and affections ? 

Stead. Certainly. The passions are involuntary emotions ; the 
affections are voluntary. When we speak, of fear, meaning 
thereby the dread of apprehended evil, we often include in the 
term an involuntary emotion, which is an animal feeling, and 
neither holy nor sinful. 

Ard. Is it not useful to excite the animal feelings in a revi- 
val ? 

Stead. Man is so made that no strong affections can be ex- 
cited in him without some animal feeling being excited also. 
If men are stupid, and will not listen to the warnings of the 
Bible, it may be useful to have their animal feelings so far ex- 
cited as to lead them to attend to the subject. But those who 
have had the most experience in revivals have found, that the 
great danger is commonly that of the animal feelings being too 
much excited. 



IN THE NINETEENTH CENTURY. 



213 



Ard. If my neighbor's house is on fire, and he is fast asleep, 
is there danger lest I should awake him too soon ? Must I 
speak in a very gentle voice, lest I excite his fears too much ? 

Stead. If you should excite him so much, that he should 
not know which way to run ; and especially, if being distracted 
with terror, he should run into the flames, you would think he 
was too much excited, would you not ? 

Ard. Yes. But is there any danger of that in the case of 
the awakened sinner ? 

Stead. I think there is. Sinners are often so ignorant of 
the Gospel, that they know not what to do. And if you sud- 
denly rouse their fears, and stimulate them to make great ex- 
ertions to escape impending danger, and yet fail of directing 
their exertions right, their very efforts to escape may be the 
means of their destruction. 

Ard. But the directions of the Gospel are exceedingly plain 
and easy to be understood, are they not ? 

Stead. The difficulty is not that any obscurity belongs to the 
directions of the Gospel ; but that there is great blindness of 
heart in the sinner. So great is this blindness, that unless he 
has been carefully instructed before, he will be very likely to 
misunderstand the simplest directions that are given him. And 
then, how many give him wrong directions ! 

Th. Is a state of high excitement favorable to calm thought 
and sober reflection ? 

Stead. IS T o ; far from it. We do not find it so in relation to 
other matters ; and why should we think it so in matters of 
religion ? 

Ard. Must I then be always guarding myself and others, 
lest we feel too much on the most important of all subjects ? 

Stead. ~Ro. A state of apathy is not favorable to any exer- 
tion. We must take care and avoid both extremes. When the 
feelings are sufficiently moved to secure attention, let that 
attention be directed to divine truth. I am not afraid of the 
feelings being too much excited, provided it is done in the view 
of truth. 

Th. What truths are best adapted to promote a revival ? 

Stead. The time will not now permit a full answer to your 
question. Regard should be had to what instruction the peo- 
ple have already received ; and also to what effects it is desira- 
ble to produce. If Christians are to be humbled for their 
sins, reclaimed from their backslidings, and brought to pray for 
the outpouring of the Spirit, it is obvious that they need to 
have those truths presented which are best adapted to pro- 
duce these effects upon their minds. If sinners are to be awa- 
kened, convinced of sin, reconciled to God, and brought to 



214 



THE PILGRIM'S PROGRESS 



acquiesce in the penalty of the divine law, it is plain that they 
need to have those truths presented to their minds which are 
adapted to produce these effects. These two classes of sub- 
jects embrace all the great outlines of the Gospel. Those doc- 
trines called the doctrines of grace, with the duties which 
ptow out of them as their practical effects, constitute the sub- 
stance of that preaching which appears best adapted to pro- 
mote revivals of religion. And this is the testimony of those 
who have had the most experience in revivals. 

Ard. But some of those doctrines are much opposed, and 
considered by many as adapted to have a very unfavorable 
effect, especially at such a time. 

Stead I know that very well. But who are those that 
make this opposition? Not Paul, and Peter, and the other 
apostles in their day, who filled their discourses and their epis- 
tles with these truths, and declared them profitable for doc- 
trine for reproof, for correction, for instruction m righteousness ; 
that 'the man of God may be perfect, thoroughly furnished 
unto all good works : not Luther, and Calvin, and their asso- 
ciates in the time of the great Reformation ; not Edwards, and 
Brainerd, and Bellamy, and their associates, in the great revi- 
vals of their day. Those who at heart dislike those doctrines 
may say it ; but it is not to be expected that any others will, 
unless through ignorance or prejudice. 

Having discoursed in this manner, the pilgrims returned to 
the house of Mr. Experience. 



CHAPTER XXIX. 

In the morning the pilgrims gave to Mr. Experience an ac- 
count of the visit they had made on the preceding day to Mr. 
Steadfast, and of the conversation they had had with him and 
Mr. Meek, on the subject of revivals. Then said 

Ardent. Mr. Steadfast appeared to be decidedly of the 
opinion, that preaching the doctrines of grace is the best way 
to promote a revival of religion. 

Experience. I think it not only the best way, but the only 
way, to promote a revival of pure religion. President Dwight, 
speaking of the doctrines termed the doctrines of grace, says : 
" These doctrines have effectuated, among those who have em- 
braced them, almost all the moral excellence which has appeared 



IN THE NINETEENTH CENTURY. 



215 



in the Christian world. If we may be allowed to understand 
the Apostles in the plain meaning of their declarations, these 
doctrines produced the mighty change which took place among 
Jews and Gentiles, in the first and second centuries. In the 
same manner they renewed a great part of the Christian world 
in what is emphatically called the Reformation. To them, so 
far as my information extends, every revival of religion owes 
its existence." The Presbyterian General Assembly, early in 
the present century, after mentioning some revivals, says : " In 
producing the happy effects which have been just detailed, God 
has done honor to his word and ordinances. As the Assembly 
cannot recognize as genuine, any work in the hearts of men, 
bearing the name of religion, but that which is produced by the 
instrumentality of truth, and acknowledges and honors that 
truth ; so they observe, as usual, a confirmation of this great 
principle in the reports concerning the state of religion, at the 
present sessions. In those reports of the church, without ex- 
ception, in which vital religion has flourished, in the course of 
the last year, the fundamental doctrines of the Gospel have 
been decidedly received and honored, — such as the total de- 
pravity of human nature, the divinity and atonement of Jesus 
Christ, the sovereignty and freeness of divine grace, and the 
special influences of the Holy Spirit in the regeneration and 
sanctification of sinners. " With these opinions I entirely 
accord. 

Th. I should think Mr. Meek must be of the same opinion, 
if we may judge from the discourse we heard him preach. 

Exp. Certainly. " He is a doctrinal preacher. It is his 
opinion that a belief of the fundamental doctrines of the Gospel 
is the basis of all genuine religious experience. He admits 
that there may be religious excitement, and much religious 
zeal, where these doctrines are discarded, and even opposed : 
but he has no confidence in such excitements. He has learned 
from his own observation and experience, that the preaching of 
these doctrines is suited to promote genuine revivals of religion 
and that revivals, where they are not faithfully preached, are 
apt to run into the wildest fanaticism. He believes that faith- 
ful, judicious, doctrinal preaching is adapted to humble saints, 
and excite them to fervent prayer, and the diligent discharge of 
their various duties ; and at the same time, to produce convic- 
tion in the consciences of sinners, to destroy their self-righteous 
hopes, and to bring them to the foot of the cross. He has no 
fears that the doctrines of grace, when clearly explained and 
properly exhibited, will paralyze effort and encourage sloth and 
spiritual apathy. He has had abundant proof continually be- 
fore his eyes, of a directly contrary effect. These doctrines, in 



216 



THE PILGRIM'S PROGRESS 



his hands, have been the " sword of the Spirit, and the power 
of God unto salvation." . . 

Ard. The opinion of Mr. Meek must have great weight in 
this matter, as I understand he has spent almost his whole 
ministerial life in promoting revivals. 

Exp. Yes. There is no man, within the knowledge of the 
present age, who has been equally successful in *hja- work. 
From the time he began to preach, he was almost continually 
eno-ao-ed in revivals, for many years, till his health failed. And 
since & that, he has been only able to labor occasionally. 
Ard. What is the great secret of his success ? 
Exp. That is a question which has been often asked. The 
answer which he is disposed to give, is simply this : " Even so, 
Father, for so it seemed good in thy sight." He takes none of 
the glory to himself. He appears to have a deep sense of the 
fact, that God acts as a sovereign, and pours out his Spirit 
when, and where, and in what measure he pleases. He is per- 
fectly aware that all human means are utterly powerless, unless 
made effectual by the agency of the Holy Spirit. He does not 
appear to rely upon his own strength. He knows that he is 
an earthen vessel, and that when any success attends his labors, 
the excellency of the power is of God, and not of man. It is 
his firm belief of this truth, powerfully operating upon his 
mind, and leading him to place no dependence upon his own 
efforts, but to look to God, in humble, earnest, and persevering 
prayer, which appears to constitute one principal reason of his 
success. But, as the divine wisdom adapts the means to the 
end, in other instances, so in this, Mr. Meek appears to possess 
an uncommon knowledge of the human heart, and peculiar 
skill in presenting truth to the minds of men. One who has 
been well acquainted with him for many years, observes, " He 
appears to me to be uncommonly discerning and skilful m 
handling the doctrines of grace, and to have an uncommon in- 
sight into human character ; and to be able, better than most, 
to" place the naked truth upon the conscience, and to demolish, 
with a few heavy strokes, all the vain excuses and refuges of 
lies to which sinners resort to screen themselves from the force 
of truth." 

Ard. Is he as eloquent as Whitefield ? 

Exp. I suppose not. Whitefield sometimes produced great 
effects by a single sermon. It is not so with Mr. Meek. _ " His 
success appears to be the combined effect of preaching in the 
church, in the lecture-room, and of private conversation. His 
preaching is always solemn and impressive, and sometimes 
quite eloquent." But the impression produced seems rather 
to be the effect of the truth he exhibits, than of his eloquence, 



IN THE NINETEENTH CENTURY. 



217 



as m the case of Whitefield. His preaching is more instruct- 
ive, and is addressed more to the conscience than Whitefield's. 
And "as a natural consequence, the revivals which occur under 
his preaching are more pure, attended with less fanaticism, and 
a smaller proportion of temporary converts." 

Th. I have understood ihat Mr. Meek has been employed 
in the congregations of many preachers, whose views of truth 
and duty are not in all respects alike ; and yet he pleases them 
all. How is that ? Does he change with circumstances, and 
preach one thing at one time, and a different thing at another ? 

Exp. An important inquiry, and one which has been often 
made. Mr. Meek himself has told me how it is. When" de- 
sired to labor with a settled pastor, he endeavors to ascertain 
his views of truth and duty, and his manner of preaching. If 
he thinks there is enough of common ground between them, so 
that he can have a prospect of laboring usefully and success- 
fully, without going off that common ground, he accepts the 
invitation, and is careful to keep on that common ground. If 
he thinks there is not a sufficiency of common ground on which 
he can labor usefully, he silently retires. 

Th. But if he labors in the congregation of another, during 
a revival, it must be a difficult task for him to conduct himself 
in such a manner as always to avoid unfriendly comparisons on 
the part of the people, and jealousies and partisan feelings 
among those who should be particularly attached to each. 

Exp. Difficult as it may be, I have never heard of the least 
uneasiness arising from this source. He makes it a great point 
so to direct his labors as to render a people more united 
together, and more attached to their pastor, than before his 
coming among them ; and he is remarkably successful in his 
endeavors to do this. No instance has been known of any 
trouble arising from his labors, but he always seems to render 
minister and people more united and happy than before. A 
friend of mine, in writing to some young men who contem- 
plated becoming itinerants, says: "The fact which it is espe- 
cially to my present purpose to mention, is, that this distin- 
guished itinerant finds no difficulty to labor with stated pastors 
without making himself their rival. If, in any instance, he 
cannot conscientiously coincide in the views, or co-operate in 
the measures of a pastor, among whose charge he is invited to 
labor, he does not sow dissension in that church, nor seek: to 
detach their affections from their minister, but quietly with- 
draws to another place. The consequence is, that the visits of 
this devotecWservant of God are always sought, and never 
dreaded nor regretted by ministers or churches/' 

Another says : " An instance probably cannot be mentioned, 
19 



9 ^g THE PILGRIM'S PROGRESS 

reinstated in the affections of their people. 

Another savs • " He enlisted the hearts and hands of all the 

EES ^"ssss ra^eOT s 

old and younf sa nts and sinners. He had ready access to 
J^Sco^Se In his intercourse with the people, he inva- 
25 favorable impressions on their minds m regard 
^nehown pastT H e was not the leader, but an assistant a 
trC^ never before entertained and cherished 
so hth and so y affectionate a regard for their pastor as in this 
revivfl and when he left us in the midst of it, such was the 
effect of Ms course in this respect, there was scarcely a word 
of inquhy respecting Mr. Meek, and the work went on as though 

^ tTAI^. Meek is so careful not to preach sentiments 
different from the pastor, in whose congregation he is laboring 
I shomd thTnk there would be many places where he would 
feel himself unable to bring out the doctrines of grace very 

*%d If he could not preach the doctrine of the entire de- 
pendfnce of the sinner upon God for salvation, and at the same 
time urS the obligation of immediate repentance upon all men, 
h"ld think such a place an unsuitable one for him to labor 
k ind would not attempt it. But if he could urge these 
without crossing the path of the pastor, he thought there was 

r TA t0 I d hale 0 Lrd it asserted, that he does not preach the 
doctrine of election, the doctrine of divine decrees, and the 
like,Tery much, even where there would be no objection from 

th X St Just hear, then, what one pastor writes on the subject 
"As the revival became more interesting and powerful he 
preached more doctrinally. He brought from his treasure he 
aoctrines of total depravity, personal election, reprobation the 
sovereignty of divine grace, and the universal f vernment of 
God in working all things after the counsel of his own will. 
And these great doctrines did not paralyze, but greatly pio- 



IN THE NINETEENTH CENTURY. 



219 



moted the good work. Never had Mr. Meek such power over 
my congregation, as when he poured forth, in torrents, these 
awful truths. And at no time were converts multiplied so 
rapidly, and convictions and distress so deep, as when these 
doctrines were pressed home to the conscience." 

Tk. This seems to be very decided testimony. Is there any 
more such ? 

Exp. There is, much more. His teacher says of him, " Doc- 
trinal theology was the great subject of his meditation, study, 
and delight, to which he gave his strength from the first. _ Nor 
was it with him a matter of dry speculation. His Christian 
experience grew out of a cordial belief and reception of these 
doctrines, and was modified by them ; so that his Christian 
character was uncommonly mature at this period, for one of 
his years." 

I know a preacher who preaches the doctrines so much, that 
those who dislike them, complain of him as preaching nothing 
else. This preacher has been called to labor in different places, 
not long after Mr. Meek had been there in a revival ; and he 
says that he usually found the new converts made under Mr. 
Meek's preaching ready to hear the doctrines with delight, and 
never knew any of them make the complaint which others often 
did, of their dryness and unprofitableness. 

A settled pastor says of his preaching among his people : 
" The chief excellence of his preaching seemed to consist in 
great plainness, and simplicity, and discrimination, in much so- 
lemnity and affectionate earnestness of manner, in the applica- 
tion of truth to the heart and conscience, in taking away the 
excuses of sinners, and leaving them without help and hope, 
except in the sovereign mercy of God." 

Another says, " He feels it to be of the first importance to 
preach the doctrines of grace with great plainness, in revivals 
of religion. He has no confidence in those revivals in which 
these doctrines cannot be preached. His opinion is, that while 
the preaching of divine sovereignty and election, with their 
kindred doctrines, is eminently fitted to check fanaticism, and 
put a period to a spurious religious excitement^ it is equally 
adapted to promote a genuine revival of religion." 

He has been heard to say, " I have seen churches run down 
by repeated excitements, in which there was emotion merely, 
without instruction. In the first stage of a revival, while de- 
pravity is yet ascendant, and conscience asleep, I would preach 
the law, with its awful sanctions and solemn claims on sinners 
to be holy, and that immediately. But when the first move- 
ments of a revival are past, and sinners are settling down on 
presumptuous confidences, I would preach election. Con- 



220 the pilgrim's progress 

science is then roused enough to make a cord which sinners 
cannot break. Their own convictions are on my side so that 
they cannot escape ; and I would hold them fast, and repeat 
my strokes under the fire and hammer of divine truth < 

Another says : " As might be supposed from what has just 
been stated, the converts in these revivals cordially embraced 
the doctrines of grace, and were steadfast m their beliet ot 
them They received them, both because they appeared to be 
clearly taught in the Scriptures, and because they were in per- 
fect harmony with their own experience. They were born into 
the truth The knowledge which they had obtained ot their 
own hearts while under conviction, and the wonderful change 
which had taken place in their views and feelings m relation to 
divine objects, were all in accordance with the evangelical sys- 
tem, and entirely at variance with the views of those who deny 
the doctrines of grace. It was no matter of doubt with them 
whether the natural heart is totally depraved and unreconciled 
to God. They knew it to be true in reference to themselves, 
for it had been matter of painful consciousness. They were 
fully convinced of the necessity of regeneration by the special 
agency of the Holy Ghost; for they knew that if they had 
passed from death unto life, they had 'been born, not ot 
blood, nor of the will of the flesh, nor of the will of man, but 
of God.' They were also convinced, that unless God had 
from all eternity determined to make some of mankind the 
trophies of grace, not an individual of the human race would 
obtain salvation. The doctrine of eternal and particular elec- 
tion, therefore, appeared to them to lie at the foundation of all 
hope in regard to the salvation of man; and they rejoiced m 
the assurance, that God has from the beginning, chosen some 
to salvation through sanctification of the Spirit and beliet ot 
the truth ; and in the promise that all true believers shall be 
kept by the power of God through faith unto salvation. The 
converts were generally so steadfast in their ? belief of these 
doctrines, that their faith could not be shaken." 



CHAPTER XXX. 

Thoughtful. It is often supposed that those who preach the 
sovereignty of God and the dependence of the creature, cannot, 
at the same time, urge sinners to the immediate performance of 
duty. Is it so with Mr. Meek ? 



IN THE NINETEENTH CENTURY. 



221 



Experience. By no means. For " although he dwells much in 
his preaching on the doctrines of grace, and exhibits, with great 
plainness, the lost condition of the sinner, and his entire depen- 
dence on the sovereign mercy of God ; yet no man ever holds 
up more fully and more clearly the obligations of men; or 
presses more forcibly on the consciences of sinners the duty of 
immediate repentance. It is a prominent object with him to 
show that sinners labor under no inability to obey the divine com- 
mands, which furnishes them with the least excuse. Hence he 
feels no embarrassment in urging upon them, by every solemn 
and affecting consideration, an immediate compliance with the 
terms of the Gospel." 

Th. Does he think that preaching the doctrines is necessary 
to guard against false conversions ? 

Exp. He does. " It is his full conviction that all genuine re- 
ligious experience is based on correct views of the doctrines of 
grace, and consequently, that the religious experience of those 
whose views of these doctrines are defective or essentially erro- 
neous, will be in like degree defective or spurious. He feels, 
as we have seen, the great importance of exhibiting clearly the 
doctrines of the cross in revivals of religion ; and hence he re- 
gards those theological speculations which seem to him to ob- 
scure or utterly to subvert these doctrines, as directly tending 
to corrupt revivals, and in this way to destroy the souls of 
men." 

" His strength has been spent in revivals ; and it has been his 
constant aim to elevate their character, by sedulously guarding 
against every thing which is suited to mar their purity or weaken 
their power over the consciences of men. And it is his settled 
conviction, that the purity of revivals depends greatly on the 
faithfulness with which the doctrines of the cross are preached. 
He has observed that when the standard of orthodoxy is low- 
ered, the danger of delusion is increased, and the character of 
revivals is injured. He says he is well aware that popular ex- 
citements, without doctrinal instruction, or with false doctrinal 
instruction, may be called revivals ; and that zeal without knowl- 
edge may glory in the multiplication of its converts. But such 
excitements he thinks are no blessing to the Church." # 

' Ard. Is he in the habit of putting his hearers on their guard 
against embracing a false hope ? m 

Exp. He is. An account of one of the early revivals under 
his preaching, says, " In the course of one or two weeks, seve- 
ral were found rejoicing in hope." He was exceedingly anx- 
ious lest they should take up with a false and spurious hope. 
He warned them of the danger of self-deception, reminded them 
of the deceitfulness of the human heart, and pointed out the 
19* 



222 



THE PILGRIM'S PROGRESS 



various ways in which persons are liable to deceive themselves. 
He also exhibited with great plainness the distinguishing marks 
of genuine conversion. The work became powerful, and m the 
course of a few weeks, a large number gave pleasing evidence 
of having u passed from death unto life." 

An account of a revival under his preaching in another 
place, says : " Much was said on the danger of false hopes, 
which probably had an influence to check flights of joy ; for 
the subjects of the work were much and anxiously inquiring 
how far the adversary might possibly beguile" 

One well acquainted with his general practice, says, " He is 
very particular to warn those who are anxious, and those who 
are indulging hope, against the danger of self-deception. He 
reminds them of the deceitfulness of the human heart, and of 
the unremitted efforts of the great adversary to delude unwary 
souls. He is very cautious not to encourage premature hope. 
He never tells a person that he thinks he has experienced 
religion ; but he often advises persons to give up their hopes." 

Another says, " He preaches what are called the hard doc- 
trines, such as divine sovereignty, election, and regeneration, 
with great plainness, discrimination, and power. His grand 
aim is to instruct, convince, and persuade ; to this end his ap- 
peals are constantly made to the understanding, the conscience, 
and the heart. Any outbreak of mere animal feeling, he is 
always afraid of, as tending to warp the judgment, and beget 
false hopes. His grand aim is to instruct his hearers so thor- 
oughly, and point out the difference between true and spurious 
conversion so clearly, as to make it difficult for them to get 
hopes at all without good scriptural evidence on which to 
found them. Knowing how apt persons are to cling to their 
hopes, whether good or bad, he depends much more upon 
holding them back, till they have good evidence, than upon 
shaking them from their false foundations." 

Ard. I suppose such converts might be expected to wear 
well. 

JExp. Yes. One who has extensive knowledge of them 
says : " As might have been expected under such a course of 
instruction, the great majority of those who came out and pro- 
fessed religion, so far as I have had opportunity to observe, 
have worn well. They have proved intelligent, stable, and 
consistent Christians. The revivals under Mr. Meek's preach- 
ing have always strengthened the churches, and strengthened 
the pastors, where they had them. I do not believe that an 
instance to the contrary can be adduced from the wide field of 
his labors, nor that a single church can be pointed out which 
does not to this day feel their blessed influence," 



IN THE NINETEENTH CENTURY. 



223 



In speaking of the converts under the preaching of Mr, 
Meek, one writes : " The religions exercises of the subjects of 
these revivals, so far as they could be known, were generally 
such as indicated a radical change of character. The whole 
current of their moral feelings seemed to be changed. What 
they had hated, now they seemed to love. Those objects 
which had awakened in their bosoms feelings of enmity, were 
now contemplated with supreme delight. Their affections 
were not such as could be traced, to the operation of any nat- 
ural principle of the human mind, such as self-love or natural 
gratitude. They did not love God merely on account of his 
kindness to them ; but on account of the supreme excellency 
of his character. Their first consolation did not arise from the 
belief that God had pardoned their sins, and received them to 
favor, for in most instances when they first found peace they 
had no apprehensions that their sins were pardoned. When 
divine objects appeared to them in a new and pleasing light, 
they scarcely thought of their personal safety, or whether they 
were or were not converted. They discovered a relish for 
divine objects to which they had been total strangers, and the 
truths of the Gospel, with which they had been contending, 
were now objects of complacency. It was no uncommon thing 
for persons whose chief distress had arisen from the thought 
that they were in the hands of God, to find themselves unex- 
pectedly rejoicing in that very thought, contemplating the 
glory of God as an object of higher importance than their own 
salvation ; and all this, while as yet they had no idea of having 
experienced a change of heart." 

If Mr. Meek meets with any who think they love God, when 
their love appears to arise entirely from the belief that God 
loves them, and that he has pardoned their sins, and given 
them a title to Heaven, he endeavors to convince them that 
such love is natural to the human heart, and affords no evi- 
dence of a radical change. " The conversions in the revivals 
under Mr. Meek's labors, appeared to be widely different from 
these. If any cases occurred which appeared to be of this 
description, they were treated as spurious. If any persons 
professed to have experienced a change of heart, and gave no 
other evidence than what is afforded by such religious affec- 
tions as, to use the language' of Brainerd, have self for their 
beginning, centre, and end, they were advised to abandon their 
hopes without delay. The converts in these revivals are not 
bold, forward, self-sufficient, and censorious; but humble, 
meek, gentle, and docile. When we see those who profess to 
have entered recently upon the Christian life, lifted up with 
pride, wiser in their own estimation than their teachers, dis- 



224 the pilgrim's progress 

posed to put themselves forward as leaders, abundant in their 
censures of old professors, full of self-complacency and self- 
commendation, there is reason to fear hat they know not 
what manner of spirit they are of. Such is not the spmt ot 

the Gospel." . . , . „ 

Ard. I perceived that Mr. Meek is very much opposed to a 

n01 g^ CT Yes' He is remarkable for his stillness. He uses no 
harsh, nor loud, nor boisterous tones. And he wishes to have 
everybody still about him. He often charges the peop e, 
when he dismisses a meeting, to go home as still as possible. 
He "considers conviction of sin essential to genuine conver- 
sion ; and his preaching and his conversation are adapted to 
give sinners a clear and distressing view of their character and 
condition; yet he endeavors to check all violent manifestations 
of feeling, by showing that they have in them nothing ot the 
nature of religion; and when he discovers any tendency to 
such manifestations in a religious meeting, he generally dis- 
misses the assembly, and advises the people to retire m silence 
to their homes." "His meetings are regular and orderly ; 
characterized by great stillness and solemnity. 1 hey nave 
been it is true, sometimes interrupted by the overwhelming 
distress of a convicted sinner. But when this is the case, the 
individual is immediately removed to a neighboring house and 
means adopted to check the spread of sympathetic affection 
I consider Mr Meek " as a remarkable man, and chiefly 1 
think him remarkable for his power of producing a great ex- 
citement, without much appearance of feeling Under his 
preaching, the people do not either weep or talk away their 
impressions. He chiefly addresses Bible truth to their con- 
sciences. All excitement which is not the result of clear ap- 
prehensions of divine truth, he considers not merely useless, 
but positively injurious." . 

"The disposition of some unquiet Christians to make a 
noise about a revival," he considers very injurious. One says, 
"When thino-s begin to assume a favorable appearance, ne 
does not like to see professors of religion elated, and disposed 
to talk about it with an air of exultation. He knows that nat- 
tering appearances often suddenly vanish, and he has learned 
that it is apt to be so when Christians begin to rejoice prema- 
turely. He frowns upon every thing like ostentation, and_ dis- 
courages the disposition which too often prevails to proclaim a 
revival upon the first indication of unusual seriousness. Me 
says the following by another hand expresses his views : " It 
is no favorable thing to see professors, at such a time, lull ol 
a-lee, busy in proclaiming a revival. A true work ot grace 



IN THE NINETEENTH CENTURY. 



225 



needs no proclamation. Is there not reason to fear that revi- 
vals are often checked in this way? If, when a little serious- 
ness appears, in a few individuals in a place, it is immediately 
noised abroad, and perhaps published, that a great work is go- 
ing on, is it not overrating the attention, and tempting Chris- 
tians to cease their mourning, to lift up their eyes to see what 
is not to be seen, to say, Ah, we have found it, henceforth we 
may rejoice, and be satisfied. I have heard many such intro- 
ductions and confident predictions, when the reality proved to 
be feeble. Such a course not only exposes religion to reproach 
among the enemies of revivals, but prevents the very thing 
which it was designed to promote." 

On a certain occasion, when he was laboring in Centre street, 
he says : " Seven years ago, about two thousand souls were 
hopefully born into the kingdom in this vicinity, in our denom- 
ination, with comparative stillness. But the times have alter- 
ed. The kingdom of God now comet h with great observation. 
There is an interesting state of things in this place. But I 
have great fears that the disposition of some zealous Christians 
round about us, to proclaim it abroad, and to run before their 
own hearts, will run it out into noise. I have already felt the 
evil. I find that m.anv are disposed to make ten times as much 
of the same state of things, as I have been in the habit of 
doing, though they know but a small part of what I have seen 
in this place. Various reports have gone out concerning a re- 
vival in this place, which have done us much mischief. If they 
would let us alone, I should expect a great work here. But 
amidst so much noise and bluster of Christians it promises fair 
to end in smoke." 

These things indicate his general course. " When a young- 
man, he read in an old book the maxim, ' Do all the good you 
can in the world, and make as little noise about it as possible " 
This maxim had great influence in the formation of his charac- 
ter. He never seemed elated with his success, hut was re- 
markably humble, modest, and unassuming. 



CHAPTER XXXI. 

Ardent. Does Mr. Meek " believe in any such notion of the 
prayer of faith, as that it will always obtain the particular 
things prayed for, if we only believe we shall have them ?" 



226 



THE PILGRIM'S PROGRESS 



Experience. So far from it, he says in reference to this the- 
ory, " Some, in their zeal on the subject of the prayer of faith, 
are tormenting others with their peculiar sentiments, which, if 
correct, every-body sees must equally condemn themselves ; 
thus making themselves and their sentiments perfectly ridicu- 
lous." 

Ard. Does he believe that it is necessary for sinners to be 
under conviction a considerable time before they can be con- 
verted ? 

Exp. He believes that sinners must be brought to see the 
deep depravity of their own hearts, in order to be converted, 
" He has no confidence in those revivals which dispense with 
the 'law work' " But he does not suppose that the work of 
conviction needs to be of long continuance. Although in his 
own case, it was protracted through many months, he does 
not suppose it is always so in cases of genuine conversion ; nor 
indeed ordinarily so, when the doctrines of the Gospel are 
fully and plainly preached, and the obligations of sinners faith- 
fully pressed upon their consciences. Under his preaching, 
convictions are generally of short continuance ; but they are 
clear, and frequently they are exceedingly distressing. 

Ard. What is the general course in which the minds of those 
who are subjects of the work under his ministry are led ? 

Exp. " In the first stages of their concern, they are usually 
filled with alarm on account of their past fives. Seeing them- 
selves in danger, they go about to establish their own righteous- 
ness ; hoping by their abundant religious services to appease 
the anger of God, and to secure an interest in his favor. But 
they are soon convinced of the futility of these efforts. The 
more they strive to make themselves better, the more they see 
the worthlessness of their own works. They are brought to 
see that they are actuated in all they do by unholy motives ; 
and that, so far from growing better, they are adding sin to 
sin, and sinking deeper and deeper in guilt and wretchedness. 
Thus they are convinced of their utterly lost condition, and of 
their entire dependence for salvation upon the sovereign mercy 
of God. And while in this state, they frequently become sen- 
sible of the most dreadful heart-risings against God ; accusing 
their Maker of injustice in his commands and threatening^, and 
of partiality in the dispensation of his grace. And when they 
see others brought to rejoice in hope, while they are still left, 
it sometimes fills them with the bitterest opposition. This dis- 
covery of the desperate wickedness of their hearts occasions 
the most acute distress. In some instances the mental agony 
is overwhelming. But such extreme distress is generally of 



IN THE NINETEENTH CENTURY. 227 

short continuance ; and in most cases it is soon succeeded by 
joy and peace in believing." 

Th. Does Mr. Meek use any measures for the purpose of pro- 
ducing an effect, any thing which may be called machinery ? 

Exp No ; unless what is called the inquiry meeting should be 
reckoned of that description. That is thought to be a measure 
of his introducing. It is simply the appointment of a meeting 
for those who are seriously impressed, at which he and the pas- 
tor may see them apart from others, and have personal conver- 
sation with each, and give them individually such instruction as 
their cases may severally require. 

Th. Is Mr. Meek disposed to converse much with awakened 
sinners? 

Exp. " He has often remarked that a great deal of conver- 
sation has a tendency to confuse the mind, and to dissipate 
rather than to deepen religious impressions. He would con- 
verse with them enough to keep the subject before their minds, 
and to correct any false notions which they might have imbibed. 
More than this he considers not only unnecessary, but preju- 
dicial." 

Ard. Does Mr. Meek use the anxious seat, or call upon sin- 
ners to rise in the public assembly, to signify their desire to be 
prayed for ? 

Exp. No, never ; nor any of the kindred measures, such as 
calling upon Christians to rise by way of expressing a promise, 
or requesting sinners to promise to submit in a given time, or 
praying for persons by name, and the like. 

Ard. Does he continue his meetings all night, sometimes, 
when there is a high state of feeling ? 

Exp. No. He never holds them to an unseasonable hour. 
He would think there was too much excitement, if there was a 
disposition to stay to a late hour. He would prefer to have all 
go home, and retire to their closets with their Bibles, and attend 
alone, each one to the state of his own heart. ■ 

One pastor with whom he labored for a time, writes as fol- 
lows:' "The state of feeling which at this time pervaded the 
conoTeo-ation was interesting beyond description. There was 
no commotion, but a stillness in our very streets. Puohc meet- 
ings, however, were not very frequent. They were so appointed 
as to afford opportunity for the same individuals to hear preach- 
ing twice a week besides the Sabbath. Occasionally there were 
also meetings of an hour in the morning or at noon at private 
dwellings, at which the serious in the neighborhood were con- 
vened, on short notice, for prayer and conference. The mem- 
bers of the church also met weekly, in convenient sections, lor 
prayer, and commonly on the evenings selected for the meetings 



228 the pilgrim's progress 

of the anxious. From these various meetings, the people were 
accustomed to retire directly, and with little communication to- 
gether, to their respective homes. They were disposed to be 
much alone, and were spontaneously led to take the Bible for 
their guide. The Bible was preferred to all other books, and 
was searched daily with eager inquiry." • . , 

Ard. What directions does he give to awakened sinners 
Exp He directs them to repent and believe the Gospel. Me 
uro-es upon sinners the duty of immediate repentance, and shows 
them that they can do nothing short of repentance, winch will 
in the least degree, improve their condition. He endeavors to 
destroy all their dependence on their own works, to fhow them 
that all their religious services are selfish and sinful, and that 
God has made no promise of pardon to any thing short of faith 

and repentance. , . , 

Ard. What does he think of telling awakened sinners to 
"wait at the pool," and hope to be healed? 

Exp He thinks the direction, as it would be likely to be un- 
derstood by an awakened sinner, is entirely erroneous, and 
adapted to destroy his soul. I have heard him m his preach- 
ing endeavor to correct this mistake, by placing m strong con- 
trast with it some of the divine requirements, such as, " Choose 
you this day, whom ye will serve,"-but >< wait at the pool 
Behold now is the accepted time ; behold now is the day ot 
salvation,"— but " wait at the pool" " God now commanded 
all men everywhere to repent,"— but « wait at the pool. 

Ard. Of course he would not tell the awakened sinner to be 
" patient, and wait God's time." ; < 

Exp No He says, " to tell the anxious smner to be pa- 
tient, without a new heart, is the same as to tell him to dis- 
miss his anxiety, and go back to a state of stupidity Patient 
in his sins ! Rather let him be more and more impatient with 
himself, and with his deplorable condition." " But when is 
God's time ? Do those who direct sinners to wait God s iime, 
mean that it is not their duty to repent and believe till God 
grants them repentance and faith ? Then it never was the duty 
of those sinners to repent, who have gone to destruction and it 
never will be." And he added, "If, through false pity, we 
console the sinner under these circumstances, there is reason to 
fear that his blood will be required at our hands If we direc, 
the sinner to wait, we direct him to ran the awful hazard of 

losing his soul." • V , • o» 

Ard. Would he tell a convicted smner, "Dont despair? 
Exp. With reference to that direction, he says " the thing 
that distresses the convicted sinner, is the fear that he never 
shall repent. From his own experience he has full conviction 



IN THE NINETEENTH CENTURY. 



229 



that it will never be easier to repent than now. His sins are 
increasing, and his heart is becoming more and more perverse. 
Christ has said, ' Except ye repent, ye shall all likewise per- 
ish/ He believes it. He despairs of obtaining salvation with- 
out repentance ; and of this he ought to despair. But here 
the sinner asks, ' Do you think I ever shall become a Chris- 
tian V This is a most interesting crisis ; and a little flattery 
here may ruin the soul. The proper answer to this inquiry is, 
I do not know : it is altogether uncertain.' " 

Ard. What does he think of the notion that the prayers and 
doings of the awakened sinner may be like the cries of the 
young ravens, the natural expression of distress, and not to be 
condemned as sinful ? 

Exp. He thinks it an error, and a very dangerous one too. 
He learned better from his own experience. When under con- 
viction, he made such prayers as other awakened sinners do. 
But he became fully convinced that they were all selfish and 
sinful. "One day while alone in the field, engaged in prayer, 
his heart rose against God, because he did not hear and answer 
his prayers. Then the words of the apostle, ' the carnal mind 
is enmity against God,' came to his mind with such overwhelming 
power, as to deprive him of strength, and he fell prostrate on the 
earth. The doctrines of the Gospel, particularly the doctrines 
of divine sovereignty and election, were the source of great dis- 
tress to him. Although his heart was unreconciled to them, 
he dared not deny them, for he was convinced they were taught 
in the Bible. Meanwhile he became fully convinced that the 
commands of God are perfectly just, that it was his immediate 
duty to repent, and that he had no excuse, for continuing an- 
other moment a rebel against God. At the same time he saw 
that such was the wickedness of his heart, that he never should 
repent unless God should subdue his heart by an act of sov- 
ereign grace. With these views of his condition his distress 
was° sometimes almost insupportable. At one time he really 
supposed himself to be dying, and sinking into hell. For seve- 
ral hours his horror of mind was inexpressible. Not long after 
this, there was a change in his feelings. He felt a calmness 
for which he knew not how to account, He thought, at first, 
that he had lost his convictions, and was going back to stupid- 
itv. This alarmed him, but still he could not recall his former 
feelings. A sweet peace pervaded his soul. The objects which 
had given him so much distress, he now contemplated with de- 
light. He did not, however, for several days, suppose that he 
had experienced a change of heart, but finding at length that 
* his views and feelings accorded with those expressed by others 
whom he regarded as the friends of Christ, he began to 
20 



230 the pilgrim's progress 

think it possible that he might hare passed from death unto 
life 

1 Such an experience as this left no doubt in his mind that all 
the prayers and tears and cries of the awakened sinner, are pos- 
itively sinful. And his converts also learn the same lesson. 
Under his teaching they become sensible that " previous to their 
conversion, their hearts are opposed to all the spiritual duties 
which God requires. The more they see of God, ol them- 
selves and of the terms of salvation, the more hopeless their 
condition appears to them ; and tlms their prospects become 
darker and darker, until light breaks in from above. They know 
they have resisted every overture of mercy, and that their 
feelings and moral actions are sinful, to the very moment 
when their hearts are renewed by the power of the Holy bpi- 

Ard. How soon does Mr. Meek think it best that new con- 
verts should be received into the church ? - ' 

Exp "He is cautious in admitting persons into the church. 
He does not encourage any to make a profession of religion tih 
they rive satisfactory evidence of a change of heart He has 
sometimes received the thanks of individuals whom he had kept 
back but whom others were disposed to admit, without suth- 
cient evidence. On one occasion, while he was m Centre street, 
he labored in a destitute congregation, and had a revival 
"When he first went there, he expected to remain but a short 
time This circumstance induced him to hold meetings more 
frequently than he did in ordinary cases ; and he was obliged to 
close his labors there in about two months from the time the 
revival began ; and as the church was destitute of a pastor, he 
admitted some of the converts to the church sooner than he was 

W0 TA t0 Sin°ce Mr. Meek has been so useful, and has rendered such 
aid to the settled pastors, would it not be well to have an order 
of men like him, whose stated employment should be to itinerate 
among the churches, and assist the pastors in times of revival .' 

Exp Mr. Meek thinks not. He once had the offer, from an 
association of his brethren, of receiving a regular appointment, 
and a stated salary, that he might devote himself to this work. 
But he not only declined the appointment, but convinced his 
brethren that the measure would be unsafe. 

Th. His example, however, must have pleaded powerfully m 
favor of the measure. When he had been instrumental of such 
abounding good, it must have been considered a strong indica- 
tion that such an appointment would be wise. 

Exp. He knew the hazard was too great. He had been ac- , 
quainted, when he first began to preach, with several itinerants, 



IN THE NINETEENTH CENTURY. 



231 



whose labors, if instrumental in doing some good, were also 
productive of much evil. He had labored on the ground which 
had been laid waste by the itinerants of the great revival m the 
last century. And he had seen young men coming forward 
every year, with more zeal than knowledge, to enter upon simi- 
lar labors. " He has often been heard to say, that a few men 
mioht be very usefully employed as itinerants, if we could be 
sure of obtaining men of the right character— men who would 
co-operate with settled pastors, and aid them m putting down 
irregularities, and promoting order." But he had no expecta- 
tion 0 that such a result could be secured. He thought il the 
door was once opened for the admission of such, numbers ot 
others would rush in, who would do more harm than good ; as 
happened in the days of Davenport and his associates ; and is 
happening now, to an alarming extent. 

Tk. How came Mr. Meek to have such a deep sense ot the 
importance of the pastoral office, having never been a pastor 

himself? , ... 

Exp. He learned it during his early labors m the ministry. 
He commenced in a part of Pilgrim street where there had 
once been nourishing churches, but which had been laid waste 
in the last century, "by the measures which Davenport and 
other itinerants of that period had introduced. He became ac- 
ouainted with some aged people, who gave him an account ot 
the proceedings of that day, and of their results, as they had 
been developed in the course of half a century. He has often 
spoken with deep interest, of this period of his labors and ot 
the use which the information he at this time obtained was to 
him in after life. He learned that those who labor as itinerants 
even if they have the best intentions, are in peculiar danger ot 
mistaking false zeal for true ; and of being betrayed into great 
indiscretions. He learned, also, that the nnprudences of one 
itinerant may produce incalculable evils,— evils which will extend 
through many generations. While surveying these fields ot 
moraf desolation, he became deeply impressed with the impor- 
tance of a settled ministry. He saw that where there is no set- 
tled ministry, the minds of the people become unsettled m re- 
gard to religious truth, and they are easily carried about by 
every wind of -doctrine ; that errorists of every description come 
in and occupy the ground, and that when there is any religious 
excitement among them, it is peculiarly liable to rim into the 
wildest fanaticism. In the midst of a people thus situated re- 
licrior and fanaticism become identified. They know of no 
other kind of religion ; and, of course, they seek and expect no 
other He found that the churches which had been made des- 
olate by the labors of Davenport and his coadjutors half a oen- 



232 



THE PILGRIM'S PROGRESS 



tury before, had remained desolate; that there still existed 
among the people the most violent prejudices against settled 
pastors, and all regular ecclesiastical organizations. He saw 
that the same self-righteous and denunciatory spirit, which first 
rent and scattered the churches, was still prevalent, and that 
those measures which accompany and promote fanaticism, such 
as calling persons to the anxious seat, requesting them to rise 
to be prayed for, or to signify that they had given their hearts 
to God, encouraging females to exhort and pray in promiscuous 
assemblies, <fec, were still rife among them. These measures 
were adopted in these waste places," even by those of our de- 
nomination. 

" There were at that period some itinerants of our denomina- 
tion, not unlike some of the present day, who were in the habit 
of visiting those waste places, and who imbibed and encouraged 
the spirit just described. Some of these itinerants appeared to 
be good men ; but they were greatly deficient in prudence, and 
were often impelled by false zeal.' They were usually found 
arrayed against settled pastors, and their influence went to pro- 
mote the interests of the fanatical sects, with which they were, 
in the habit of co-operating in their religious meetings. These 
itinerants, and those with whom they associated, perceiving 
that Mr. Meek was a young man of zeal, took great pains to 
draw him into their views, and to infuse into his mind prejudices 
against settled pastors, by insinuating that they were enemies 
to revivals, and thus secure his co-operation in their radical 
movements. But he at once perceived that they were actu- 
ated by a wrong spirit, and that the course they were pursuing 
was adapted, not to promote, but to injure the cause of re- 
ligion. He saw that the whole weight of their influence was 
employed to increase and perpetuate the prejudices of the 
people against sound doctrine and ecclesiastical order ; and 
that so far from repairing the wastes of Zion, they were only 
making them more desolate." 

" The knowledge which Mr. Meek obtained while laboring 
in this region, led him to entertain great respect for the pas- 
toral office. He was convinced that without a settled ministry, 
there could be no rational prospect of building up churches, or 
of enjoying genuine revivals of religion ; that flocks scattered 
on the mountains, with no faithful shepherd to watch and feed 
them, would become the prey of ravening; wolves. He became 
also convinced that a tremendous responsibility rests upon 
those who labor as itinerants ; and that it is their duty not to 
weaken the hands of settled pastors, but to do all in their 
power to strengthen them. This lesson was of immense im- 
portance to him, in preparing him for that course of labor to 



233 



IN THE NINETEENTH CENTURY. 



which he has been called ; and it is doubtless one reason why 
he has been enabled to shun those indiscretions into which 
most itinerants have fallen." 



CHAPTER XXXII. • 

One day, while Thoughtful and Ardent were walking out, 
it happened that they passed through a street a little to the 
west of Pilgrim street ; and as they were walking along, and 
observing the manner of the people, they saw a man, whom 
they afterwards found to be Mr. Bold, coming towards them 
with a hurried step, clothed partly in the habit which Evan- 
gelist wore, and partly in the dress of the people of the town. 
When he came up to them, he addressed them without any of 
the ordinary forms of salutation, as follows : 

Bold. Are you true pilgrims, or only such by profession ? 

Thoughtful. We profess to be pilgrims ; and if we are not 
deceived, we have some real regard for the Prince Immanuel. 

Bold. Do you pray ? Are you engaged in the cause of the 
Prince ? Or are you no better than cold-hearted professors ? 

Th. We are not probably so ardent in his cause as we ou^ht 
to be. Yet we think we take some delight in communion with 
our Lord. 

Bold. Do you pray in faith ? Or do you only mock the 
King, by asking things which you do not expect him to grant ? 

Th. We aim, in our petitions, to ask for such things as ap- 
pear to us desirable ; and then leave our petitions with the 
King, after the example of our Lord, saying, " Not my will, 
but thine be done." 

Bold. Aye ; I see that you have no faith. I do not want 
to hear any one pray so, more than once or twice, to be con- 
vinced that he is destitute of faith. 

Th. We believe that true faith in the King consists in having 
confidence in his superior wisdom ; and that leads us to make 
our judgment of what is best, subordinate to his. 

Bold. Well, well : I see that you are as cold as ice. But if 
you wish to get your hearts warmed, come along with me. 
There is, in a neighboring street, a great and powerful work ; 
and if you will but come and see, you will be filled with won- 
der and astonishment. Come along. 

So Thoughtful and Ardent followed Mr. Bold into a street 
20* 



234 THE 

called Westerly street, where they soon perceived there was 
considerable excitement among the people, many of them being 
gathered in little groups, and talking earnestly among them- 
selves ; and from what they heard, it appeared that some were 
speaking of the great and glorious work which they said was 
ffoino- on, and others were contradicting and opposing. Mr. 
Bold", who led the way, often spoke to passers by, m the same 
abrupt manner in which he had addressed them, saying to one, 
"You are an enemy to the King ;" to another, "You are as 
proud as Lucifer;" to another, "You are going right to the 
pit," and the like, which seemed to be very offensive to those 
who were thus addressed ; and some openly cursed him for 
his pains. 

They soon went into a place of worship, and Mr. Bold com- 
menced the exercises. In his prayer, there seemed to be sev- 
eral things quite unusual. There was a very familiar, talking 
manner, as if the suppliant had forgotten his station, and was 
talking with an equal. There seemed also to be little or no 
confession of sin, in the prayer; but it seemed to be prin- 
cipally filled up with petitions for various individuals whose 
names were mentioned, and the opportunity seamed to be em- 
braced, to tell all the bad things which the person officiating 
had known or imagined about them. He then preached a dis- 
course which contained much truth, but presented in a very 
singular way. The names and titles of the Divine Being were 
used with great irreverence ; and things were repeatedly said 
in such a way, as to make the blood of the pilgrims chill m their 
veins He attempted to give force to his representation, by 
the machinery of the theatre. He acted out, in a manner which 
shocked the feelings of the pilgrims, the case of the sinner, sick- 
ening, languishing, dying without hope ; going to judgment, and 
sentenced to the pit. He also represented the final judgment, 
assumed the chair of the judge, called up sinners of different 
characters, investigating their several pleas, and pronounced 
the sentence, depart. In addressing sinners, he used language 
which seemed stronger than is consistent with truth. " O you 
wretches ! you rebels, you desperadoes !" were expressions he 
used a number of times. And once he seemed to cap the 
climax, by saying, " there is not a fiend in hell, nor out of hell, 
so bad as you are." 

The meeting was full, and the people seemed to listen witri 
an expression of great curiosity in their countenances ; but 1 
observed at the same time, that there was very little of that 
appearance of deep and solemn feeling which I had seen un- 
der the preaching of Mr. Meek. When the meeting was over, 



IN THE NINETEENTH CENTURY. 



235 



the pilgrims fell into conversation with a man and his wife from 
a neighboring congregation, as follows : 

Man. I call that preaching, gentlemen, don't you ? Such 
preaching as that will promote a revival. This man is not one 
of your cold, theorizing, hair-splitting preachers. He has some 
feeling ; and he makes his hearers feel too. 

Th. I admit that he preaches much truth, and with a great 
deal of earnestness ; but there are some things in his manner 
which I regard as very objectionable. 

Wife. That is because you are in a cold, dead, and stupefied 
state yourself. You would feel differently, if you should only 
get waked up. 

Th. It shocks my feelings to hear the divine name uttered 
so lightly and so frequently. I see not why it is any better to 
use the tone and manner of a profane swearer, in the pulpit, 
than it is out of it. 

Man. We felt so at first, when we beofan to hear Mr. Bold 
preach ; but we have got over it now, and never think of it any 
more. 

m Wife. Yes ; and our minister, and the principal ministers in 
our street, all felt so at first ; but they have got over it. 

Ard. I hope I shall not get into such a state of mind, as to 
fell willing to hear the divine name treated irreverently. 

Wife. You will get over your scruples, if you get waked 
up. When our minister was in a cold state he had the same 
objections. But Mr. Bold reproved him sharply, and he broke 
right down under it, and has made no opposition since ; but 
says he never enjoyed so much of the influences of the Spirit 
before in his life as he has now for some months past. 

Ard. It seems to me to be very unbecoming in a young minis- 
ter to talk in such a way to those who are older. 

Wife. But the Holy Spirit gives his sanction to Mr. Bold, 
such as never was given to mortal man before. Revival upon 
revival follows him, wherever he goes. How dare you find 
fault with a man whom the Holy Spirit approves ? 

Th. Where is the evidence that the Holy Spirit approves of 
this man ? 

Wife. His success in converting souls, is the evidence. 
Wherever he goes, the Spirit seems to follow him. And when- 
ever he speaks, it seems as if the Holy Spirit dictated every 
word he says. 

Th. That is extravagant. Surely, you cannot believe that 
the Holy Spirit gives utterance to such strange expressions as 
we hear from Mr. Bold. 

Wife. Your being so cold, is the reason why you are not 
pleased. If you once get your heart warmed, you will feel dif- 



236 



THE PILGRIM'S PROGRESS 



ferently. But if you find fault with Mr. Bold's preaching and 
measures, what is that, but to find fault with the Holy Spirit ? 

Th. It seems to me to be a very different thing. I cannot 
yet see that Mr. Bold is actuated by the Holy Spirit. I should 
not dare to ascribe to that blessed agent all his strange speech- 
es. I do not see how you prove his success to be an evidence 
of divine approbation. . 

Wife. Why, does not every-body say, that the Holy Spirit 
bletses these means, and therefore they must be right ? 

Th. Not quite every-body. There are some yet, who think 
they must judge of things by the appointed rule, the law and 
the testimony. 

Wife. Well, if you find fault with Mr. Bold's measures, when 
they are so successful, I must think you are more nice than the 
Holy Spirit. \ ~. ... 

T%. Do you think success is always a mark of the divine ap- 
probation ? 

Wife. Certainly. 

Th. Did not Jacob obtain the blessing by wicked means I 
And has not false religion made more converts than the tnu*? 
Has not Mahometanism more adherents than Christianity, and 
Paganism more than both? 

After an interval, they assembled for a prayer-meeting, and 
Mr. Bold requested those to rise, who wished to be prayed for. 
Among others one old gray-headed man arose, to whom Mr. 
Bold said, "What do you ask prayers for, you old gray-headed 
sinner? You ought to have been in hell long ago." Of a 
young man he inquired his name and residence, and when he 
heard it, he said, " Then you know all about the doctrines f 
and passed along, saying, "Here is J. M. w^ho knows all about 
the doctrines, and is in the way to hell." After several of the 
brethren had prayed, Mr. Bold asked if there were not some 
females present who could pray ; and said, " I hope none of you 
will go home to-night grieving the Holy Spirit because you are 
too proud to pray. Females have sometimes grieved the Spirit, 
by not praying when they have felt a desire to do it in meet- 
ing. I hope none of you will be guilty of doing so to-night." 
As no one immediately offered herself, Mr. Bold kneeled, and 
began to pray for these " women, that they might not grieve 
the Holy Spirit, because they were too proud to pray." After 
dwelling largely upon this subject, in a manner adapted to 
work powerfully upon their feelings, he stopped, and was fol- 
lowed by a female. 

After several prayers, Mr. Bold proceeded to exhort the 
church members with reference to the services of the next day, 
he expecting again to preach for them. Among other strange 



IN THE NINETEENTH CENTURY. 



237 



things he said, " A minister had better be in hell, than preach 
without the Holy Ghost sent down ! Mark my words^-a min- 
ister had better be in hell, than preach without the Holy 
Ghost sent down ! I had better be in hell, than preach with- 
out the Holy Ghost sent down ! and you had better be in hell, 
than to hear without the Holy Ghost sent down 1" The pil- 
grims were not favorably impressed with these services ; and 
at the close, they returned to the house of Mr. Experience, re- 
lated what they had seen and heard, and asked his opinion. 

Exp. " To the law, and to the testimony ; if they speak not 
according to this word, it is because there is no light in them." 

Th. But there appears to be much that is good, mingled 
with much that is very objectionable ; so that it seems difficult 
to decide, on the whole, what to think. 

Ard. Since there is so much that is good, may we not pass 
over the bad for the sake of the good, and bid God speed to 
Mr. Bold and his measures ? 

Exp. That seems to be the way in which many have pro- 
ceeded. They have found things which they considered ob- 
jectionable, and have thought at first that they could not 
sanction them. But after looking farther, there has seemed to 
them so much religion in it, that they did not dare to oppose, 
lest they should be found opposing revivals. And so they 
have yielded. At first it has been done with much reluc- 
tance, and many misgivings ; but at length, having made up 
their minds to fall in, they have ceased to make objections, and 
endeavored to prevent others from making them. And it may 
be that, by degrees, they have ceased to see the things which 
at first had appeared so objectionable ; or, if they see them 
now, they may have so changed as to think them excellencies. 

Th. It would be a sad state of mind into which to fall, in 
which the errors and sins of good men should be thought ex- 
cellencies, and worthy to be justified and imitated. 

Exp. But so it is, sometimes. When a man has strong 
points of character, like Davenport, and drives, like a whirl- 
wind, through the land, it is rather to be expected that a host 
of imitators will rise and attempt to do the like. And many of 
these imitators will have so little discernment as to select the 
worst points of his character for their imitation ; and will there- 
fore be more zealous to copy his defects than his excellencies. 

Th. I should think Mr. Bold to be a man whom many 
would attempt to imitate ; and that weak men would make sad 
work of it. 

Exp. They do so. And some who have been thought men 
of talents and judgment, men of education and taste, have so 



238 the pilgrim's progress 

fallen under his influence as greatly to lower them in the esti- 
mation of the wise and good. 

Ard. Surely they do not copy his familiar, talking manner 
in prayer, nor his coarse and vulgar dialect in preaching. . 

Exp. Some have, to a great extent. Plain preaching is a 
virtue; but they mistake vulgarity for plainness. Such free- 
dom of address to the Divine Being in prayer, as Abraham 
used, is entirely consistent with deep reverence and awe of the 
divine majesty; but they mistake for this such a kind of fa- 
miliarity as a well-bred man would never practise towards an 

6( * 27i. Why does not some one tell him of his faults, and have 
him correct them ? If he should correct some of the most 
glaring of them, he would be much less exceptionable. 

Exp. His friends have so generally justified the things he 
has been blamed for, that they feel under the necessity of keep- 
ing up the practice, and of falling into the same things. And 
then, it is not probable that he is the man to be controlled by 
others. To show that he is right in what he is inclined to do, 
he has been heard to declare, with great emphasis, " I have 
had to fight my way, at every step, with both ministers and 
churches, ever since I came into this region." It would there- 
fore be unlikely to produce any important effect, if any should 
tell him of his faults. 

Th. ,He might be instructed by the experience of the last 
century, and avail himself of the wisdom of Edwards, and 
Brainerd, and their associates, if he were disposed. 

Exp. There is a ready answer to all such appeals to ancient 
times. His followers say that revivals are different now, and 
must be promoted by different means. Neither scripture nor 
experience can stand a moment against such an argument as 
that. 

Ard. But is it true, that human nature is different, and re- 
ligion different, and revivals different, as they say ? 

Exp. Not at all. It is nothing but a delusion of their own 
imagination. It flatters the mind of man, for him to indulge 
the idea that he has made some new discovery, or some won- 
derful improvement. But in this case, there is reason to be- 
lieve, it is but a new edition of old error. Whoever will care- 
fully attend to the history of the revivals in the days of White- 
field and Edwards, will discover a wonderful likeness to the 
present. You know that Edwards points out a variety of 
things which existed in his day, which he thought great blem- 
ishes in the work, and great hindrances to its advancement. 
These he thought things, to be avoided. The same things now,- 



IN THE NINETEENTH CENTURY. 6o\) 

he would doubtless call by the same name, things to be avoided. 
It is my purpose to assist you in discovering what is wrong, 
and help you to form a correct judgment for yourselves. 



CHAPTER XXXIII. 

On another day the pilgrims met with a Mr. Scribus, who was 
complaining of < 1 such ministers and private Christians" as he 
said were " unconsciously sanctioning certain flying reports re- 
specting the revivals in this vicinity, which reports have no 
foundation but in absolute falsehood." He endeavored to ac- 
count for this conduct in them by ascribing it to their lukewarm- 
ness and coldness, representing even those who had been warm- 
ly engaged in the work, as sometimes becoming lukewarm, and 
" gradually descending from their elevated tone of feeling, doubt- 
ing, and querying, and cavilling, and censuring, as they go, 
bringing down with them the whole spirit of the revival." 
"Such men, all unconsciously, perhaps, get over into the ene- 
my's camp ; and while they talk of friendship to the cause, it 
is they, more than any others, who cause the uncircnmcised to 
triumph. But what are the real objects which excite so much 
cavilling ? Not surely those which are pointed out by the cav- 
illers themselves. These are but trifling mistakes. I will tell 
you what they are. They are the self-denying duties which 
the man of Christian fidelity most cheerfully performs- but 
which are found to be more or less painful, in proportion as a 
man is in a partial or entire state of carnality. Depend upon 
it, they are these, and nothing else." 

Thoughtful I must think you are very assuming^ It does 
not seem to me to be at all indicative of a right spirit, for a 
young man like you, of very recent standing in the church, to be 
thus denouncing the aged fathers in the ministry^and arraigning 
even the chair of theology, as you do. I do believe there have 
been many wrong things practised by Mr. Bold and others. 

Scribus. You are not a suitable judge in this matter. " Chris- 
tians should not believe that those who are zealously engaged in 
religion, are imprudent, simply because some other Christians 
affirm it ; nor even because they themselves, having seen them, 
are disposed to think so. For they may be in a state of crim- 
inal stupidity and declension ; and if so, they are absolutely in- 
competent to judge in this case." 



240 the pilgrim's progress 

Tk. I must believe that I am under obligation to judge ac- 
cording to evidence. And having eyes and ears to see and 
hear for myself, and an infallible book of rules, by which I am 
required to "try the spirits," I should be criminal, if I believe 
every spirit that claims to come in the name of the Lord. And 
when I have the undoubted testimony of others, as to mat- 
ters of fact, I know of no principle of Christian duty which 
forbids me to judge those who pretend to be revival men, even 
when most engaged, by the same rules by which I am to judge 
myself; and which are the same rules by which I, and all 
others shall be judged in the great day. . ^ 

Since you aver that the things complained of are but to- 
ning mistakes," and cannot be the true ground of objection 
to Mr. Bold and his proceedings, I will state some of them. 
We complain that those out of the. church are treated in a 
harsh and uncivil manner, called by hard names and provoking- 
epithets, and addressed with coarseness and vulgarity ; which 
is manifestly wrong in itself, and adapted to harden them, and 
prevent their listening to the claims of the Gospel. We com- 
plain that children and youth have been treated m a manner 
adapted to frighten them unreasonably, by being threatened 
with immediate and inevitable damnation. And we complain 
of this, because we think it adapted to prevent their giving a 
proper attention to the real and sober threatening^ of the 
Bible; especially when they find the threatenings which have 
been made prove untrue. We complain that children should 
be told things about their parents which are adapted to alien- 
ate their affections, and lead them to be disrespectful towards 
them We complain of the personality of public preaching, 
bv which the attention of the congregation is directed to par- 
ticular individuals, as persons of an uncommonly odious char- 
acter We complain that persons should be prayed for by 
name, in a manner which implies strong censure of them, and 
which is often considered slanderous and abusive We com- 
plain of the irreverent use of the divine name, and of the fa- 
miliar use of the words, devil, hell, cursed, damned, and the 
like, in a manner which resembles the more vulgar sort oi pro- 
fane swearing. We are shocked with the affectation of bold- 
ness and familiarity with the Divine Being in prayer. And we 
are disgusted with the ostentation of those who pray so loud 
in their closets, as to be heard in the streets. We complain 
that the doctrines of the Gospel are not sufficiently preached; 
that those who do labor to instruct their people m them are 
charged with hindering revivals by preaching them and that 
particular pains appears to be taken, to render orthodoxy * 
term of reproach. We complain that the difference between 



JN THE NINETEENTH CENTURY. 241 

the true and the false in religious experience is not sufficiently 
made known, and that the disposition to make a distinction be- 
tween genuine and spurious revivals, is frowned upon as a mark 
of coldness and stupidity. We complain that the most uni- 
form and consistent Christians are pronounced cold, and stupid., 
and dead, because they do not alter as much as others, and 
that uniformity itself is denounced as a mark of lukewarmness, 
We complain of the unsparing denunciation of those who have 
been considered the best friends of revivals, as they have 
hitherto existed, because they do not approve of every new 
thing. We complain that those whose age and experience 
have given them opportunity to be most and longest acquainted 
with revivals, are put down by the converts of a few days old, 
as totally ignorant on the subject. We complain that aged 
ministers", of tried and approved piety, are publicly prayed 
for, by young men and boys, as old hypocrites or apostates, 
" leading souls to hell." We complain that females are urged 
forward to pray in promiscuous assemblies, contrary to the 
Scriptures, and in violation of that modesty which is so essen- 
tial to their best influence. We complain of the confidence 
which some appear to place in impulses and impressions, es- 
pecially as connected with the supposed prayer of faith, very 
erroneous views of which we think are promulgated. We 
complain that young converts and young persons, are put for- 
ward to their injury, and the older members of the churches, 
to whom it belongs to take the lead, are manifestly put in the 
back-ground ; and that old people in general are often treated 
with great disrespect, in direct violation of the divine in- 
junction, " thou shalt rise up before the hoary head, and honor 
the face of the old man." We complain of the disposition to 
crowd these new measures into every place, without regard to 
the divisions and contentions to which they seem likely to give 
rise. We complain of the disposition manifested by many to 
intermeddle with the concerns of churches to which they do 
not belong. We complain that so much stress should be laid 
upon the posture in prayer, as if kneeling was of course con- 
nected with humility, while little regard seems to be paid to 
that meek, humble, modest, retiring spirit, so essential to the 
right performance of the duty. We complain of the practice 
of loud groaning, in time of prayer, in a manner that has the 
appearance of being done to keep up excitement; and es- 
pecially of falling down, and rolling about in a time of prayer, 
which has been practised by some. We complain that dis- 
tortions of the body, and other professed expressions of dis- 
tress, should be practised in public meetings. We complain 
that any should pray for others to be converted or removed 
21 



242 the pilgrim's progress 

out of the way, thereby turning their prayers into curses, under 
pretence of uncommon piety. We complain that success should 
be considered an evidence of the divine approbation as a prin- 
ciple which would lead to justify the falsehood of Jacob by 
means of which he obtained the blessing. We complain that 
when evils are pointed out, they are not corrected, but are 
either denied to have an existence, or are justified as good and 
right We complain that the whole system of measures seems 
to°be adapted to promote false conversions, to cherish false 
hopes, and propagate a false religion ; and thus, ultimately, not 
only destroy the souls of those who are deceived by it, but to 
bring revivals, and experimental religion itself into oiscrecht, 
and increase errorists and scoffers on every side. We com- 
plain that meetings are sometimes held all night, and for sev- 
eral days and nights in succession. We complain that in some 
meetings, anybody and everybody is at liberty to speak or 
pray, without being called upon by any responsible head. We 
complain that in some meetings, more than one speaks or 
prays at the same time. We complain of a want of truth m 
what is affirmed respecting men and things, m circumstances 
where there seems to be no room for mistake. 

Scri You have made out a long list, indeed. But just hear 
what my pastor says, in his narrative of the revival m his con- 
gregation "With regard to the means used in this revival, i 
should say nothing, were it not for the gross misrepresentations 
that have gone abroad. They are substantially the same as 
were employed by Whitefield, Edwards, Bramerd, and by some 
still living, whose praise is in all the churches.' 

Th I do not suppose your pastor has himself witnessed all 
that has taken place within his own congregation ; nor that all 
the things I have enumerated have taken place there, but l 
believe that many of them have taken place there, many of them 
in his presence, and that all of them have taken place within 
the sphere of Mr Bold's labors and influence, and are true ot 
him or of his friends and imitators. . 

Scri. " Let those beware, who are cavilling m such a time 

^ Th' The real truth is what I wish to ascertain. Your friends 
have represented this as a new era in revivals. They have 
told of the measures of Mr Bold and his friends as great im- 
provements. They have urged them upon the ministers and 
churches in every direction, even against their wishes And 
when objections have been made, it has been ascribed to cold- 
ness and carnality. The name of Mr Meek has been used by 
many to sanction the measures of Mr Bold. And your pastor, 
in the statement you have just read, seems to allude to nun, as 



IN THE NINETEENTH CENTURY, 



243 



one " still living ; whose praise is in all the churches/' It is 
known that great weight is everywhere attached to his opin- 
ions, on account of his great success for many years in promot- 
ing revivals. We think that his opinions, as well as those of 
Edwards and Brainerd, coincide with ours, and condemn many 
things which have been and are practised in this vicinity. And 
for the credit of revivals, we wish to have it understood that 
they are not necessarily chargeable with all these evils. We 
think they can take place without them, and that they would 
be much better without them. 

Scri. Better? No. No revival has ever been better than 
ours. Our Presbytery declare it " a work of divine power, of 
which we have witnessed no parallel in this country, and such 
as we have seldom discovered in the history of the church." 
But now, it seems, if you are right, " we can all at once, in the 
midst of such exertions and blessings, grow wise, and begin to 
puzzle ourselves about questions of doubtful expediency ; let 
down our watch ; bring down through our instrumentality the 
whole spirit of the revival ; and look back upon our measures 
as having been rash and hasty." 

Th. If they have been so, you ought to look at them in their 
true light. 

Scri. Trifling indiscretions will always exist in powerful re- 
vivals. Some men cannot act at all without them. To lay 
a strong hand at once on such indiscretions, is to put a stop 
thus far to exertion, and create discouragement in the minds 
of many who are efficient friends of the cause. And thus, by 
practically magnifying trifles into a fictitious importance, we come 
to forget weightier matters, throw our influence into the scale 
of the adversary, grow lukewarm, sit down, and conclude that 
the precious shower of mercy has spent itself. 

Th. If men are constitutionally rash and imprudent, they are 
not fit to be employed to conduct revivals. If they are rash 
and imprudent only because they are weak-minded and self- 
willed, they are also unfit. And if any have got into the minis- 
try who will not listen to admonition and advice from their 
fathers and brethren, they certainly ought not to be put for- 
ward to fill such a station, where, by their sin and folly, they 
may do so much more harm than in a more private station. 

Scri. " That every movement, in such a conflict, should have 
been directed by the most perfect discretion, was not to have 
been expected. Yefc one thing is certain ; much that seems in- 
discreet to the eye of cold speculation, will appear very differ- 
ent when seen in the light of a powerful revival." 

Th. I must dissent, entirely, from this principle of judging. 
It is when men are least excited, when the mind can look at a 



244 the pilgrim's progress 

subiect with, the greatest calmness, that it can best discern 
whether any supposed action is according to the rule given tc 
us for the regulation of our conduct. You seem to subvert the 
order entirely, and think the mind must be excited m order to 
judge correctly. This, I suppose, is a part of your new sys- 

Hear what the writers of the narrative of our revivals 
say of such critics as you: "We confess we feel no great re- 
spect for those who sit down in ignoble ease, m the vineyard 
of the Lord, and make their sage remarks upon the impru- 
dence of those who bear the heat and burden of the day. 1 he 
soldier, who, in the hour of battle which tries men s souls 
skulks away into some secure place, and there employs himsell 
in watching the bold and the brave, and charging them with 
want of wisdom and discretion, deserves to be condemned ^ for 
his cowardice, instead of being applauded for his sagacity. 

Th It seems to me that, in this case, it has required more 
courage to resist the torrent, than to fall in and swim with the 
current. When the furious tide is pouring over the land, and 
bearing away every thing in its progress, the timid might nat- 
urally be expected to keep still, and make no attempt to re- 
sist It must have required a strong sense of duty and a 
readiness to be sacrificed for the cause of truth, to lead any to 
speak out, at such a time. I think you claim that nearly all 
the ministers in this region have cordially approved of Mr. Bold 
and his measures. 

Scri Yes. Our "Presbytery received him a short time 
since by a unanimous vote, as a worthy member of their con- 
nection." " Much unanimity of feeling prevails within the lim- 
its of the Presbytery," which " contains about thirty-two or 
three respectable clergymen, who have been, and still are, 
greatly united in their feelings, views, and operations _ 

Th It could not be cowardice, then, but something else, 
which has led any ministers among them to express an opinion 
different from theirs. Nothing but a deep sense of duty, over- 
coming their fears of denunciation and persecution, could have 
led them to do it. 

Scri Whatever may have been the motives ot the opposers 
of these revivals/and revival measures, but few of them are 
clergymen and professed Christians in good standing m our 
churches. Though many of the ministers and Christians who 
at first came among these revivals, were disposed to nnd lault 
they were led to change their opinion, as soon as they had got 
engaged in the work. I have a letter in my hands from one 
living in North street, who is an instance of this kind. Un 
reading the narrative of our revivals, he says : " One fact struck 



IN THE NINETEENTH CENTURY. 



245 



me forcibly, the singular coincidence in the general character 
of the work there and here. In respect to nearly every prom- 
inent feature there is a perfect identity." "Revivals of relig- 
ion are certainly assuming a new aspect." " I am not a little 
surprised at the clamors which resound through the land against 
the peculiarities of these revivals. What peculiarities ? Why, 
the Lord works with increased power. Christians pray with 
increased faith. Sinners tremble with deeper convictions. Yet 
good men and good ministers abroad stand amazed, and shake 
their heads dubiously, as though the ark was rudely handled, 
and they would fain steady it a little. I can well appreciate 
the honest solicitude of such Christians. They mean well ; but 
when they suggest their doubts concerning these peculiarities, 
I simply say, ' It is the Lord's ivork ; and if he does not do it 
right I am not responsible.' " "I have been myself as little in 
favor of these peculiarities as any one. And as I have looked 
back with much interest, and traced my progress to my present 
state of feeling, I cannot but think that the hand of Providence 
has led me by a way I knew not." 

Th. What peculiarities does he mean, of which he had been 
" as little in favor as any one ?" 

Scri. The letter speaks for itself. 

Th. Does he mean to say he had been opposed to the Lord's 
working with increased power ? opposed to Christians praying 
with increased faith ? opposed to sinners trembling with deeper 
conviction ? I cannot believe that ; and yet that is what he 
says. He is certainly subject to some strange excitement ; and 
unrler its influence he talks wildly. He says, "it is the Lord's 
work ; and if he does not do it right, I am not responsible." 
What does that mean? Does he mean to say, he is not re- 
sponsible for the instrumentality he uses, and not bound to see 
that it is according to truth and righteousness ? In one part 
he seems to deny that there are any peculiarities which good 
men ought to find fault with ; and he seems to design to cast 
suspicion upon the piety of those who " shake their heads du- 
biously, as though the ark was too rudely handled." But he 
must have known that many things had taken place in his neigh- 
borhood, that sober Christians had always found fault with. 
He knew there had been some meetings where numbers prayed 
aloud at the same time, males and females, while others were 
groaning, and others were vociferating ; some that continued 
through several days and nights without breaking up ; some in 
which their pious pastor had been publicly denounced as unfit 
to preach, and in such a state that the Lord could not convert 
sinners in his presence ; as a hireling, an Achan, and in the gall 
of bitterness ; some in which persons had such turns of agoniz- 
21 * 



246 the pilgrim's progress 

ing for sinners, that they were obliged to be held by others for 
hours together. I say he knew these things, because they 
were matters of great notoriety, and took place in his imme- 
diate neighborhood. And in the published accounts of revivals 
in that neighborhood, it was said, -some of their meetings 
have been characterized by much noise and groaning. lhat 
your friend was « at first as little in favor of these peculiarities 
as any one," was then regarded by sober Christians as m his 
favor And if he has since been led into the same spirit, and 
can approve of all these new measures, it is matter of sincere 
regreto 



CHAPTER XXXIV. 

In Centre street, Mr. Fearless was early distinguished as a 
friend of Mr. Bold ; and for a time he had Mr. Bold to labor 
anions his people, as an assistant. But it was doubtful to many 
whether Mr. Fearless or Mr. Bold carried measures with a higher 
hand The congregation was soon filled with complairrts ot 
the same general nature as those which Thoughtful has enumer- 
ated as prevailing in Westerly street. The work soon began 
to extend its influence into adjoining congregations, and some 
of their members began to imbibe the same spirit ; and meet- 
ings began to be attended in them, without the consent of their 
pastors? in which female praying was introduced and the prac- 
tice of praying for individuals by name, after the new fashion. 
And even some of the church members began to pray for then- 
pastors as cold, and stupid, and dead, and unconverted. Ihe 
pastors became alarmed. Believing that Mr. Meek had estab- 
lished a character for promoting revivals beyond any other man 
in the present age, and believing that he had uniformly discour- 
aged all those things which had been considered objectionable 
in the practice of Mr. Bold and his associates, they thought it 
very desirable to obtain his presence in their congregations. 
At their pressing entreaty he came, and took up his residence 
among them, a short distance from the residence of Mr. Fear- 
less Here, although his health was feeble, and he was unable 
to labor much, he continued some time, and a very quiet and 
pleasant revival took place. While here, great solicitude was 
manifested by the friends of Mr. Bold to obtain the sanction 
of his name to some of the leading measures which he disap- 



IN THE NINETEENTH CENTURY. 



247 



proved. Mr. Scribus came to see him, and spent a considera- 
ble time in talking with him. Mr. Bold called twice, and 
professed a desire to receive instruction. Mr. Fearless also 
came, and had a long discussion. Mr. Meek had some conver- 
sation with Mr. Bold, and endeavored to tell him something 
about his own method of proceeding ; but Mr. Bold soon ob- 
served that he did not think a young man could adopt it. This 
rather discouraged Mr. Meek. And as he was quite unwell, 
and had other engagements, he thought he would try to com- 
municate his views through another medium. With Mr. Scri- 
bus Mr. Meek "labored for hours together, at different times/' 
endeavoring to show him the calamitous tendency of the new 
measures, and expecting him to disclose his views to Mr. Bold, 
and also to the members of the Presbytery in Westerly street, 
before the publication of the narrative of revivals. He also 
wrote down, as his strength permitted, many of his thoughts 
respecting the mischiefs of the new measures. And when Mr. 
Fearless called, he read them to him, and "labored with all his 
might to convince him of the calamitous tendency of those 
measures, until he lost all his strength, and spent the night in 
faintness. He expected Mr. Fearless would lay the subject 
fully before Mr. Bold, as he told him he would." After some 
time, he was informed that his views had not been communi- 
cated to the ministers in Westerly street, and that even in some 
of the congregations in Centre street "his name was still used 
to vindicate all these new measures against those who made ob- 
jections.'' He then felt disappointed and grieved ; and thought 
himself called upon to make his views known. He therefore 
wrote out the thoughts which he had been gradually putting 
upon paper, and addressed a copy to a leading member of the 
Presbytery in Westerly street, that it might be communicated 
to his brethren. In this letter Mr. Meek points out some of 
the things which have been mentioned by Thoughtful as mat- 
ters of complaint in Westerly street, and expresses his disap- 
probation of them. And though he does not charge Mr. Bold 
with them, he speaks of them as « evils running out from under 
him," beinor introduced into many churches by young men who 
profess to have learned them of Mr. Bold and nis friends In 
sending these things to the Presbytery of which Mr. Bold was 
a member, Mr. Meek's object seemed to be to induce them to 
express their disapprobation of these new measures, and endea- 
vor to put a stop to them. . 

About the same time a distinguished clergyman of Pilgrim 
street addressed a similar letter to Mr. Fearless. He had been 
hearing for months before, from such of his brethren as had 
travelled through Westerly street, various things m relation to 



248 



THE PILGRIM'S PROGRESS 



the revival there. At first he was very much gratified with 
what he heard, and was rejoicing in it, as a great and good 
work ; but afterwards he saw some statements in a Unitarian 
paper, which alarmed him a little ; and soon after he met, at the 
anniversary of a theological seminary, with one of the members of 
the Presbytery in Westerly street, who was an ardent friend and 
promoter of the work. With this minister he sat down, in com- 
pany with a number of his ministerial brethren, and asked a 
great many questions, and made notes of his replies. In these 
ways he learned the leading particulars of the work, and dis- 
covered the character of the new measures practised by Mr. 
Bold and his friends. In view of these, he made out a letter 
to Mr. Fearless, pointing out the evils which, in his opinion, 
must result from such measures. He also sent Mr. Meek a 
copy of this letter, and Mr. Meek sent, in return, a copy of his 
to a member of the Presbytery. And when Mr. Meek found 
that his name was still used in Westerly street to sanction the 
new measures, he sent a copy of these letters to a member of 
the seminary in that street under the care of Dr. Firm. He 
also permitted some of his friends in various parts to take copies ; 
so that the existence of these letters, and their general nature, 
soon became extensively known, and greatly encouraged those 
who were endeavoring to oppose the further spread of the meas- 
ures they condemned. 

When these letters came to Westerly street, they produced 
quite a commotion. The friends of the new measures did not 
seem to know what to do. There was manifested a strong in- 
clination to deny the existence of any such evils as these letters 
had supposed ; and to condemn their authors for writing them. 
But since the character of these men for promoting revivals 
was too well known to admit of their being denounced in the 
usual manner, there seemed to be no way to neutralize the in- 
fluence of their letters in the community, but to ascribe thern 
to misinformation. Accordingly, the word given out was, that 
the letters were pretty good letters, but did not apply to Mr. 
Bold and his friends. And that the writers of them had been 
misled by the flying reports and falsehoods which had been 
put in circulation by the enemy. Of the letter of Mr. Meek, 
it was said, " the lies came from hell, and the smoke from the 
bottomless pit." Mr. Scribus, in particular, notwithstanding 
his long talks with Mr. Meek, was quite zealous in proclaiming 
these things. On one occasion he said, " Those more distant 
brethren have been influenced by the tide of misrepresentations 
which has poured forth over the face of the country." On an- 
other occasion, in speaking about a publication of one whom 
he regarded as unfriendly to revivals, he said, " We assert from 



IN THE NINETEENTH CENTURY. 249 

personal knowledge, and without fear of contradiction, that the 
misrepresentations of just such men as these were greatly in- 
strumental in deceiving our eastern brethren about the charac- 
ter of the western revivals. Had they not been misinformed, 
they would either have held their peace, or expressed them- 
selves in a different manner." Such are the denials of Mr. 
Scribus and his friends, of the things which the authors of the 
letters had supposed to be true, as the ground of their remarks. 
They generally persevered in ascribing those letters to misin- 
formation ; and although one of their number told, in open 
Presbytery, that he had seen the eastern clergyman, and had 
answered a multitude of questions respecting those revivals and 
the measures by which they were promoted, and that he had 
then made notes of his replies, and proposed to him to be the 
bearer of a letter on the subject to some of his brethren at the 
west ; yet, they seemed to think it was impossible that a true 
account, which they no doubt thought that member would give, 
should produce any such effect upon the mind of either of these 
letter- writers. They seemed to persist in the assumption with 
which they had set out, that the measures used to promote this 
revival were right, and that every true friend of revivals would 
think so if he only once understood what they were. 

Soon after the opposition of Mr. Meek and others to the meas- 
ures of Mr. Bold became known, Mr. Bold preached and pub- 
lished a sermon, which appeared to be intended as a defence 
of them. It was from the text, " Can two walk together except 
they be agreed ?" The object of the sermon evidently was,to 
account for the opposition made to the new measures, by min- 
isters and Christians, as well as others, in such a way as to make 
that opposition a proof that these measures are right, and that 
all who oppose them are wrong ; and especially that those min- 
isters and professed Christians who oppose them give evidence, 
by their opposition, that the state of their hearts is the same 
as that of the impenitent world. The sum of the argument is 
this : sinners must; be opposed to that which is nearest right ; 
but they are more opposed to the new measures than they are 
to other measures ; therefore the new measures must be nearest 
right. And, if ministers and professed Christians oppose the 
same things that sinners do, and make the same objections to 
them, they must feel just as sinners do ; but some ministers 
and professed Christians do oppose these new measures, there- 
fore the state of their hearts is the same as that of impenitent 
sinners, and they are either hypocrites, or so cold-hearted and 
dead, that there is no present difference in moral character 
between them and the impenitent world, and they ought to be 
so considered and treated accordingly. 



250 the pilgrim's progress 

Tliis appears through the whole discourse, and will be seen 
in the following extracts: "We see why lukewarm professors 
and impenitent sinners have the same difficulties with means 
in revivals of religion. We often hear them complain of the 
maimer of preaching and praying. Their objections are the 
same, they find fault with the same things , and use the same 
arguments in support of their objections The reason is that, 
at that time, their affections are nearly the same; it is the fire 
and the spirit that disturb their frosty hearts. For the time 
beino- they walk together, for in feeling they are agreed 
Asrain " We see why ministers and Christians visiting revivals, 
often, at first, raise objections to the means used and cavil, and 
sometimes take sides with the wicked. While their hearts re- 
main wrong, thev will of course cavil, and the nearer right any 
thine is, the more spiritual and holy, so much the more it must 
displease them, while their affections grovel.' << That excite- 
ment which does not call out the opposition of the wicked and 
wrong-hearted, is either not a revival of religion at all, or it is 
so conducted that sinners do not see the finger of God m it. 
The more pure and holy the means are that are used to promote 
a revival of religion, so much the more, of necessity, will they 
excite the opposition of all wrong hearts." " If the matter of 
preaching is right, and the sinner is pleased, there is something 
defective in the manner." "The more right and holy feeling 
there is, the more wrong and unholy feeling there will be, oi 
course " Again, " We see why ministers are sometimes un- 
settled by revivals." He supposes the minister may awake 
while the church will not, or that the church may awake while 
the minister will not. " In either of these cases, they may find 
themselves unable to walk together, because they are not 
agreed In the former case, let the minister obey the command 
of Christ, and shake off the dust of his feet for a testimony 
against them. In the latter, let the church shake of their 
sleepy minister ; they are better without him than with him. . 

These extracts clearly show that the object of the sermon is 
to prove that the new measures are the nearest right because 
they are most opposed ; and that those ministers and Christians 
who oppose them, thereby give evidence that they are agreed 
in heart with the impenitent world, and should be treated ac- 
cordingly. . . . j . 

The principle on which the doctrine rests is contained m the 
following sentences: "If any thing, even upon the same sub- 
ject, that is far above our tone of feeling, is presented ; and it 
our affections remain the same, and refuse to be enlisted and 
brought to that point, we must feel uninterested, and perhaps 
grieved and offended. If the subject be exhibited m a light 



IN THE NINETEENTH CENTURY. 



251 



that is below our present tone of feeling, we cannot be interest- 
ed until it comes up to our feelings ; if this does not take place, 
we necessarily remain uninterested. If the subject be presented 
in a manner that is far above our tone of feeling, and our affec- 
tions grovel and refuse to rise, it does not fall in with and feed 
our affections ; therefore we cannot be interested ; it is enthusi- 
asm to us, — we are displeased with the warmth in which our 
affections refuse to participate, and the further it is above our 
temperature, the more are we disgusted. These are truths to 
which the experience of every man will testify, as they hold 
good upon every subject, and under all circumstances, and are 
founded upon principles that are incorporated with the very 
nature of man." 

When Mr. Meek had read the sermon, he wrote some re- 
marks upon it, which were afterwards published. After quoting 
the above sentences, he observes : " Now, all this, so far as 
Christians and true religion are concerned, I take to be false in 
theory, contrary to fact, and dangerous in its consequences-. 
Present to the mind of the Christian, whose holiness and flam- 
ing zeal shall equal that of Paul, the least degree of holiness in 
any saint, and he will not be offended, but interested. He 
would be greatly delighted with even ' babes in Christ/ 
And the higher the tone of his piety and holy feeling, the 
greater will be his delight, ' even upon the same subject.' 
Now raise the tone of pious feeling up to that of the spirits of 
just men made perfect, and holy angels, and still they will not 
lose their interest, 1 even upon the same subject.' They will 
rejoice, even over one sinner that repenteth, far more than will 
those whose feelings fall to the level of the penitent himself. 

"Nor is it true that Christians are always better pleased 
with those whose tone of feeling is on a level with their own. 
The least saint on earth loves holiness in others, and rejoices 
in their growth in grace. And he loves those most whose tone 
of holy feeling is raised farthest above him ; and for the same 
reason he loves the Saviour more than all. Every child of 
God who reads his Bible, is far better pleased with the high- 
toned piety of Job, and Daniel, and David, and Isaiah, and 
Paul, than he is with that of other saints whose piety falls be- 
low theirs, or to a level with his own. What Christian can 
read the memoirs of Edwards and Brainerd, without deep 
interest ; with far greater interest than he would if they had 
exhibited less of the spirit of Christianity ? And though Chris- 
tians feel condemned^ by their high-toned piety, yet for this 
very reason they are not ' offended and grieved,' but love 
them the more. Though Christians are not up to the tone of 
piety exhibited by David* and Paul, and Edwards, and Brai- 



252 the pilgrim's progress 

nerd, yet they are highly delighted, and could walk together 

W % t akTthe example of our Saviour. The tone of his ; pious 
and holy feeling is certainly raised far ahove that of all his iol- 
lowers. Hence, according to the sentimenj of the sermon, he 
could have had no followers while on earth and can have none 
now All his disciples must have been ' displeased with his 
warmth.' And the higher it rose 'above their temperature, 
the more they must have been disgusted Present to the 
mind of the Christian the holy character of God. Is not this 
subiect far above the tone of the feelings of any man? Now, 
according to the sentiment of the sermon, if our affections are 
not brought up to that point, we must feel 'uninterested, 
grieved, and offended.' According to the principle of his own 
termon, Mr. Bold and his friends cannot walk with God, for 
they are not agreed. It must be acknowledged that God has 
an infinitely higher tone and degree of holy feeling than Mr. 
Bold. He is not ' up to it.* Consequently, on his own prin- 
ciples, they cannot be agreed. God is displeased with him 
and he with God. Mr. Bold must ' necessarily be displeased 
with that high and holy zeal in his Maker, which so infinitely 
transcends his own; and the 'farther it is above his iempera- 
ture, the more he will be disgusted.' Besides, it will follow 
from his own reasoning, that Mr. Bold and those Christians 
whom he denounces as ' cold, stupid, and dead, actually agree 
better than himself and his Maker. For the tone of his own 
feelings is nearer to a level with that of these stupid Christians, 
than with the holiness of his Maker. Hence as he more re- 
sembles, he must be better pleased with stupid Christians, than 
with the Holy Lord God. On the principle of this sermon, it 
is impossible to love God supremely. The Christian will love 
those imperfect beings best, who most resemble himself ; angels 
still less ; and God the least of all." " On the principles of 
the Gospel, it is strictly true, that Christians love God su- 
premely, notwithstanding the disparity between the tone ot 
their holy feeling. Hence, Christians love those Christians 
most who have the most of holiness and true zeal. For, the 
more there are of these, the more they see and admire the im- 
age of God in them. Hence, Christians will love those revivals 
best, which have the most of God and true Christian zeal in 
them ; for true zeal can never rise higher than holy love. 
Hence, the more pure revivals are, the more they will unite the 
hearts of all the true disciples of Christ. Hence, Christians 
who are really awake to the worth of souls, will be extremely 
careful not to excite needless opposition among saints and sin- 
ners, lest they should divide the former, and drive the latter to 



J 



IN THE NINETEENTH CENTURY. 



253 



a returnless distance from the Gospel." " There is fellowship 
among Christians, and unity of the spirit, while some are far 
more holy and humble than others. This is correct in theory, 
and accords with fact." 

" The sermon entirely overlooks the nature of true religion. 
It says not one word by which we can distinguish between true 
and false zeal, true and false religion. Indeed, it does not seem 
to hint that there can be any such thing as false zeal and false 
religion. If the tone of feeling can only be raised to a certain 
pitch, then all is well. The self-righteous, the hypocrite, and 
ail who are inflated with pride, will certainly be flattered and 
pleased with such an exhibition ; especially if they are very 
self-righteous and very proud. False affections often rise higher 
than those that are genuine. The Christian and the hypocrite 
may come up to the same tone of feeling ; and yet they cannot 
walk together, for other reasons. The character of their affec- 
tions differs as widely as light and darkness. And the higher 
their affections rise, the wider is the distance between them. 
Feelings which are not founded on correct theology, cannot be 
right. All who are inflated with spiritual pride will take the 
advantage of this sermon, and be sure to construe all oppo- 
sition to their own disorganizing movements and measures, into 
an evidence of superior piety in themselves. Spiritual pride 
will often court opposition, and glory in it, and sometimes adopt 
the sentiment, ' The more opposition the better.' The senti- 
ment of the sermon would, if carried out, defend every abom- 
ination in religion that could be named. It would soon come 
to this, that the only evidence that ministers are cold, and car- 
nal, and stupid, and dead, is, that they cannot approve of every 
art, and trick, and abominable practice, in laymen, women, and 
children, in their attempts to promote a revival. And their 
approbation of all these abominations would be taken as a good 
sign, and as evidence that they are awake" " The divine Mas- 
ter said to his ministers, Be ye wise as serpents, and harmless 
as doves. His precept is founded on the fact that wicked men 
may become more offended with what is wrong in manner than 
with what is right in matter. Hence the preacher may lose 
their consciences, and the devil has gained the victory. 

" On reading this sermon I was reminded of the repeated 
complaints which for some time past I have heard from the 
most judicious, experienced, and best revival ministers in the 
west ; the substance of which I give in the language of one of 
them : 

" ' There are various errors in the mode of conducting revi- 
vals in this region, which ought to be distinctly pointed out. 
That on the prayer of faith. This talking to God as a man 

22 



254 the pilgrim's progress 

talks to his neighbor is truly shocking.-Telling the Lord a long 
story about persons by name, and apparently with no other in- 
tent than to produce a kind of stage effect upon the individual 
in question, or upon the audience generally This J^thjBgof 
words ; those deep and hollow tones, all indicating that the per- 
son is speaking into the ears of man, and not to God. 1 say 
nothing of thinature of the petitions presented; but the awful 
irreverence of the manner ! How strange that good men should 
so far forget themselves, as evidently to play tricks m the pre- 
sence of the great God.' < I have often been struck with this 
circumstance in the mode of preaching, that nothing was heard 
of the danger of a spurious conversion. For months together, 
the thought never seemed to be glanced at, that there was any 
such thing as a Satanic influence in the form of religion, but only 
as openly waging war against all religion. _ Such a character 
as an enthusiastic hypocrite, or a self-deceived person, seemed 
never to be once dreamed of. The only danger m the way ot 
salvation was coldness, deadness, and rank opposition. On no 
occasion did the eye ever seem to be turned to another quarter 
in the heavens.' , . 

" It is an important part of the preacher s duty m a season 
of powerful revival, to discriminate between true and false con- 
version. Without this, the work will rapidly degenerate, lhe 
most flaming spiritual pride will be taken for the highest moral 
excellence, and will rise up and take the lead. Preachers who 
have not guarded well this avenue in seasons of powerful ex- 
citement, have done more to arrest, and disgrace, and run out 
revivals, than all the cold-hearted professors and open enemies 
of religion together. If ever there was a call for close discrim- 
ination between true and false zeal, and true and false conver- 
sion, the subject of the sermon in question demanded it. Ana 
without this discrimination, the preacher could not touch the 
spirit of his text, nor accomplish any important object *or 
the least spark of grace, or true love, is m unison with i the 
feelings of all the saints on earth and in heaven, and with those 
of God himself. And possessing that love, they can all walk 
tooether. The sermon can never be made to vindicate any 
thing but false zeal, false affections, and spurious conversion* 
of every kind. Mr. Bold's heart must be better than hir t*M 
or he is laboring under an awful delusion." 



i 



IN THE NINETEENTH CENTURY. 



255 



CHAPTER XXXV. 

About this time the ministers of the Association in Westerly 
street, whose congregations were bordering upon, or intermin- 
gled with, those of the Presbytery in which Mr. Bold and his 
friends were carrying on their operations, thought it necessary 
to address a pastoral letter to their congregations on the sub- 
ject of revivals of religion. In nearly all their congregations 
there was more or less of special attention to the subject ; and 
attempts were continually making, by persons from abroad, 
and by some among themselves, to crowd in the new measures. 

The Association accordingly met, and drew up a pastoral 
letter, had it published and distributed to their churches, and 
some copies of it sent to their friends in other parts. 

The letter states, that the associated pastors believe seasons 
of revival to bring their " appropriate duties, and their pecu- 
liar dangers." And they wish to call the attention of their 
people to " a few of those things which appear to be evils in 
themselves, or more or less attended with danger, at the pres- 
ent time." It discourses at large on the following particulars : 

" Indifference on the subject of revivals ; neglect to discrim- 
inate between true religion and false ; insensibility to danger ; 
condemning in the gross, or approving in the gross ; indiffer- 
ence to instruction ; calling people hard names ; making too 
much of any favorable appearances; ostentation and noise; 
going to particular places to obtain the Spirit, or to be con- 
verted, with a dependence upon places or men ; not guarding 
against false conversions; the hasty acknowledgment of per- 
sons as converted ; injudicious treatment of young converts ; 
putting them forward too much ; suffering the feelings to con- 
trol the judgment ; giving heed to impulses, impressions, or 
supposed revelations ; allowing anybody and every-body to 
speak and pray in promiscuous meetings, as they feel disposed; 
wrong means of exciting fear ; trying to make people angry ; 
talking much about opposition ; the affectation of familiarity 
with God in prayer ; langLiage of profaneness ; disregard of the 
distinctions of age or station ; censuring as unconverted, ^ or as 
cold, stupid and dead, those who are in good standing in the 
visible church ; praying for persons by name, in an offensive 
manner ; imprecations in prayer ; denouncing as enemies to re- 
vivals, those who do not approve of every thing that is done ; 
female prayer and exhortation in promiscuous assemblies ; loud 



256 the pilgrim's progress 

groaning speaking out, and falling down, in time of public or 
social worship ; taking the success of any measures as ^ evi- 
dence that those measures are right, and approved of God ; 
disorderly and disorganizing measures, interfering with the con- 
cerns of churches to which we do not belong, trying to make 
people dissatisfied with their minister, or children with their pa- 
rents. These points the Association discussed at length, and 
showed the wrong views and practices of which they thought 
their churches in danger. They advised them to study the wri- 
tings of Edwards and Brainerd, and labor to promote revivals 
of religion by the use of such means as they approved. 

This letter only warned the churches under the care of the 
associated ministers, against certain things of which they were 
considered in danger, without alluding to Mr. Bold or his friends 
But they wished to make the impression abroad, that none of 
these exceptionable things had existed in Westerly street ; and 
' that Mr. Meek and others had been misled by false reports put 
in circulation by the enemy. The publication of this pastoral 
letter would give an indirect sanction to those reports. So it 
was considered abroad, as well as at home. Mr. Bold made 
some ministers believe that he approved of the principles of 
this letter, though he denied having practised contrary to them. 
But Mr. Scribus could not withhold the expressions of his dis- 
approbation. . The next time he met Thoughtful, he addressed 
him as follows : 

Scri. "Things to he avoided! This phrase seems to be 
the favorite motto of many at the present day. But who are 
the persons who are thus employing it ; and what part have 
they acted during the great revivals with which the land has 
been visited?" 

Th. They are the true friends of revivals, who have had the 
welfare of the Church so much at heart, that they have ven- 
tured to express their dissatisfaction with some things that 
have been done ; though at the hazard of being denounced and 
branded, by you and others, as enemies to revivals. When 
they have seen dangers, they have thought It was their duty to 
point them out. 

Scri. " Of all the things which are most necessary to be 
avoided at this time, I should point out that of overlooking or 
depreciating the great work which God has wrought in the 
midst of u?; and yielding to the insinuations of worldly-mmd- 
edness, sloth, spiritual pride, and unbelief. Here is the proper 
field for the exercise of vigilance ; unbelief in its ever varying 
forms of doubting, presuming, disputing, cavilling, and censur- 

m& 7%. By unbelief you seem to mean calling in question the 



IN THE NINETEENTH CENTURY. 



257 



excellence of this revival, or finding fault with any of the meas- 
ures used for its promotion. 

Scri. Certainly ; " Doubting, disputing, cavilling." These are 
the forms which I have so often spoken of. Edwards ac- 
knowledged the revival in his time to be a glorious work of 
God, and reckons those as enemies to revivals who refuse to 
acknowledge it. We only do the same. 

Th. You do it without the same grounds. You denounce 
men who have often been engaged in promoting revivals, men 
who uniformly pray for the outpouring of the Spirit, and men 
who have been actually laboring, at the time, to promote a re- 
vival in their own congregations. And you denounce them, 
just because they refuse to countenance the measures which 
Edwards warned the churches against. I have not perceived 
that they have been backward to acknowledge the reality of 
existing revivals, as far as there have been time and opportu- 
nity for them to see their good fruits. 

Sc?*i. Do they not talk about spurious revivals, and false con- 
versions, in such a way as to throw suspicion upon the work as 
a whole ? 

Th. They neither approve in the gross, nor condemn in the 
gross. They think wrong measures have a tendency to pro- 
duce false conversions ; and they oppose them for that reason, 
as well as because they are wrong. And so far as such meas- 
ures prevail, they are obliged to doubt the excellence of the 
work. In this they follow the example of Edwards. 

Scri. " With regard to the general principles laid down in the 
pastoral letter of the Association, I have, abstractly speaking, 
but few objections. But, after admitting that most of the par- 
ticulars pointed out in the letter, would in reality, be ? things 
to be avoided/ if they had an existence, I am constrained to 
ask, whether a letter of such an unprecedented character was 
called for at the present time ?" 

Th. If those things had an existence, you admit that they 
would be "things to be avoided." But you seem to deny 
their existence, as if you would make that impression ; and yet 
you deny them in such a way as leads me to doubt whether 
you really believe your own denials. 

Scri. " Were not the churches of the Association, at the time 
the letter was prepared, in a state of coldness, and was there 
not a great want of unanimity among their members ? And 
was not the moderator, at that very time, for some reason or 
other, dismissed from the people of his charge ? Why then 
talk of the danger of rashness and indiscretion, where every 
thing is inactive ?" 

Th. Every thing was not inactive. There was and had been - 
22* 



258 



THE PILGRIM'S PROGRESS 



an active attempt to introduce the new measures, contrary to 
the judgment of the pastors, and their most stable and expe- 
rienced members. And the dismission of the moderator is Re- 
lieved to have been occasioned in part by that very thing. 
Rashness and indiscretion bad been abundantly exerted in most 
of their churches, and were producing discord and strife. 

Scri. i< I am constrained to conclude that this same pastoral 
letter was intended to apply to the Presbytery, which has been 
blest with a great and glorious revival of religion." Edwards 
felt constrained to say, that those professed ministers who 
stood aloof from the work, canvassing the reports and surmises 
of others, ought to be reckoned as opposers. " There are at 
the present time many just such opposers as these, who have 
not at all forwarded the good work, either by their own labors, 
exhortations, or prayers ; but who have all along been waiting 
for a partial declension to take place, so that their voice might 
be heard in the uttering of 'things to be avoided.' Yes, all 
around us are to be found such individuals as these, elders and 
ministers, as well as private Christians. Are these the men 
whose voice should now be heard in the" matter before us, the 
very men whom Edwards himself would have designated as 
opposers to the work ? Are these the men, who, as 1 the best 
friends of revivals,' are now to quote his writings for the pur- 
pose of amending measures, forestalling public sentiment, pre- 
venting a reaction, and correcting imaginary evils VI 

Th. As to your charge against them of standing aloof from 
the work, I have spoken before. When they attempted to 
come near, and take hold, Mr. Bold and his friends usually 
drove them away, by their manner of treating them. And be- 
sides, they bad enough to do, in their own congregations, to 
prevent disorder, and promote true religion there. As to the 
things they speak of as " things to be avoided;" they have 
either had an existence, or they have not. They are the same 
things which Edwards spoke of, as things to be avoided, in 
his day. If the men you denounce have really seen them, they 
have done right to warn their churches against them. If they 
have not seen them, it is very strange that they should venture 
to speak as they have done, and warn their churches against 
what all their members must know were things not existing in 
their vicinity. 

Scri. The great objection I have to the pastoral letter is, 
" that it goes virtually to sanction, in an indirect manner, the 
flying reports which have been put in circulation by the ene- 
mies and faint-hearted friends of revivals. It shows, doubtless 
without intending it, a false coloring of the state of things in 
the midst of us ; gives currency to many accusations which the 



IN THE NINETEENTH CENTURY. 



259 



enemies might else have been ashamed to reiterate. I am un- 
willing to copy, even in quotation marks, for the purpose of 
refutation, the identical whisperings of malignity and mistrust, 
which have been copied into the pamphlet, but which hare 
been a thousand times discountenanced and put to silence by 
the touch of truth." 

Th. You do speak strangely. " A thousand times put to 
silence by the touch of truth." When, and where ? Ministers 
of the Gospel, and members of the churches, whose word has 
never been called in question before, do affirm that they have 
seen these things with their own eyes, and heard them with 
their own ears ; and shall we not believe them ? Shall we re- 
ject this testimony on the credit of such vague and indefinite 
denials, as you give us ? Where have these " identical whis- 
perings of malignity" been previously stated ? I have not 
seen them. As to its showing " a false coloring of the state 
of things in the midst of us," as you allege, it may perhaps 
be necessary, to make that a matter of investigation. And if 
it should be necessary to bring testimony in the matter, there 
is good reason to believe that you yourself will afford sufficient 
proof of some of the most objectionable things. 

Scri. Who are these men, and what part have they acted 
during* the revival ? " The most active and influential mem- 
bers of the Association are those who live in the neighborhood 
of the Presbytery. These men, who, for the most part, timid- 
ly stood aloof from the work during the period of the greatest 
excitement,^ are the very ones who have now come forward, in 
the rashness of mistaken zeal, to caution the world against cer- 
tain abuses, which they verily believe, though they really 
know little or nothing about it, have gained a footing within 
the limits of the Presbytery." 

Th. They must feel greatly obliged to you for the conces- 
sion you make, that they verily believe what their book sets 
forth ; and esj^cially, after you have so often denounced them. 
But, you have conceded too much for your purpose ; for, if they 
verily believe that the evils set forth in their book do really 
exist, so that their churches are in danger from them, it can- 
not well be doubted, and it will not be doubted by those who 
know the men, that these things are so. 



260 



THE PILGRIM'S PROGRESS 



CHAPTER XXXVI. 

Experience. Let us converse a while upon the prayer o{ faith, 
as it is termed, or the prayer of presumption, as it might be 
termed with more propriety. 

Ardent. Is there not such a thing as the prayer ot laith, 
which is a Christian duty ? 

Exp. Certainly. But that is a prayer which refers every 
thing to the will of God, and trusts in his superior wisdom and 
eoodness. Its language is, " not my will, but thine be done 
While that which has been inculcated and practised, as the 
prayer of faith, by Mr. Bold and his friends, is very different 
indeed. It goes to God with the language of demand, and re- 
fuses to take any denial, or to exercise any submission It 
pretends to know the will of God, and insists upon the identi- 
cal thing asked for ; and alleges that all ought to make this 
prayer for all spiritual blessings for themselves and others. 

Th. Mr. Bold and his friends, who teach this duty, are con- 
demned out of their own mouth. For, according to their the- 
ory, if ministers and Christians only did their duty, all men 
would be converted : but all are not converted, and therefore 
this prayer has not been rightly made. 

Exp. Let us, for the present, attend to the proofs that this 
strange, absurd, and self- condemning notion, has been urged, 
as a part of the system of new measures ; and, indeed, as the 
most important and efficacious part of the system. 

Th. A church member says, " I heard Mr Rash use language 
like this : ' Here is a particular sinner. The Spirit dictates to me 
that I should pray for him. It is impressed upon my mind from 
this circumstance that he is to be brought in ; $nd I can pray 
for him, believing that he will be brought in. I think it very 
important, that when we feel any such impression to pray for 
any one, we do not let it pass, but be careful to obey the dic- 
tates of the Spirit.' " 

Exp. I have a statement of the doctrine from one of the cor- 
respondents of Mr Scribus. He says : " We have reason to be- 
lieve that the Lord gives efficacy to the preaching of the word 
in answer to the prayers of his children ; and this, not because 
his children pray, but if their petitions are indited by his Spirit, 
the influences of that Spirit will accompany the truth proclaimed 
by his spiritual watchmen. It is inconsistent with the character 
of the Almighty, that he should lead his children to pray for 



IN THE NINETEENTH CENTURY, 



261 



those things which he does not intend to give them. "Now, if 
we pray without the influence of the Spirit of God, we may be 
said to come to God in our own name, and not in the name of 
Jesus. In this case, it is unnecessary to say that we need not ex- 
pect an answer. Our prayers will not merely be in vain ; they will 
be solemn mockery in the sight of Him who looketh on the heart." 

A minister says, that a leading friend of new measures, in ex- 
pounding "Ask, and it shall be given you," said: "When a 
person under the influence of, or moved by, the Holy Spirit, 
asks of God some particular blessing, exercising true faith on 
the Lord Jesus Christ, he shall receive it ; not something as 
an equivalent, but the thing itself." 

A church member says, " Mr. Bold said in my hearing, to a 
certain church, 'All that God requires of you is to throw your- 
selves your whole length on the divine promises, with the de- 
termination to obtain what you desire, or die there.' " 

A church member testifies that a leading minister " said to 
me, that the true prayer of faith and the faith of miracles were 
one and the same ; said he believed God would work miraculous 
deliverances for his people now, if they would only pray in faith. 
He says that all men can pray in faith, and ought to pray in faith 
for all men ; and if one or two should do it, all men would be 
immediately converted. " 

A professed Christian says : " Last spring, I heard a young 
church member, and a convert under the preaching of Mr. 
Strange ways, pray as follows ; ' O Lord, now we have prayed, 
and we have prayed in faith, and thou hast promised to hear 
the prayer of faith, and we want the blessing, and we want it 
now. We can't be denied.' " 

Two ministers say they heard an evangelist of the Presbytery 
in Westerly street, tell the Lord in prayer, " Now we have 
prayed in faith, and we must have what we have asked." 

A minister says, " I have been informed of some who in praying 
that individuals might be converted, told the Lord that they 
could not live, if he did not grant what they asked ; and then 
thanked him, before rising from their knees, that he had granted 
their request." 

A clergyman says : " I heard a minister in a pulpit in Wes- 
terly street urge the prayer of faith, and tell Christian parents 
that if they would go home and pray, as he had directed, for 
their impenitent children that night, they might go about their 
houses and find them in their rooms converted. And having 
urged these things, he called upon all who would promise to 
do so to rise, and nearly all the professors present rose. But 
the next day did not bring the news of the promise being ful- 
filled; either the prayers failed, or the promise failed," 



S62 



THE PILGRIM'S PROGRESS 



A church member says : " Mr. H. said at R. that he did not 
wish to hear a person pray < not my will, but thine be done/ 
more than once or twice, before he knew that such an one is 
totally void of a spirit of true faith and prayer." 

A new measure man says, in relation to Mr. Bold and his 
labors, " I have heard prayer, but I never heard a mortal pray 
with that fervor and assurance of faith, which seemed to take 
hold of God like Moses, and storm heaven with holy violence, as 
this man." 

The committee of the Presbytery in Westerly street, in their 
narrative, say : " Often has it been said, Christians pray as they 
have never prayed before. Many have been in deep distress, 
and felt what it was to travail in birth for souls. They have 
laid hold of the arm of the Lord with a grasp which seemed 
to say, it is a case of life and death with our friends and neigh- 
bors, we cannot he denied." 

Exp. For the next subject, let us take that of unwarrantable 
means to frighten people. The Association in Westerly street 
say, in their pastoral letter : " We think there is enough in the 
Bible that is alarming in its nature, to which the attention of 
sinners may be properly directed, without resorting to any arti- 
ficial means of our own contrivance. Yet, we apprehend that 
some, not content with presenting scriptural topics in a scrip- 
tural manner, are in danger of resorting to other means, in 
order to clothe them with artificial terrors, for the purpose of 
trying to give them greater effect." They then specify some 
expressions, as examples of what they mean, and add, Such 
things we think are altogether unjustifiable. Such predictions 
and declarations we know not how to reconcile with truth ; and 
if we saw nothing objectionable in them in that respect, we 
think they are adapted to do injury. They may, indeed, create 
a momentary terror in some minds ; but the ultimate influence 
of them, we think, will be to harden those who have been thus 
addressed, and lead them not only to despise such artificial 
terrors, but to be less accessible to the sober warnings contained 
in the Bible." 

Th. Here are some certificates. A church member says, 
Mr. S. said to a young woman under distress of mind, " There 
is no help for you ; you are going to hell, and will soon be 
there !" And on her beginning to faint, he exclaimed, " There ! 
she is going !" And when she had fainted quite away, he 
exclaimed, " There ! she is gone 1" 

A minister's wife says she heard a young man tell a compan- 
ion of Mr. S., " No longer ago than last Thursday, you told me 
I should be in hell before twelve o'clock, and here I am yet." 

A minister's wife giving an account of a meeting she attended 



IN THE NINETEENTH CENTURY. 



263 



in Centre street, says, " After the sendees were closed in the 
evening, sinners were invited to come forward, to be prayed 
for. We sat some time, and none came. The preacher then 
began to entreat, and, after almost exhausting himself, three or 
four came forward. He then began to threaten and denounce ; 
and after spending nearly thrice as much time in this way as 
he did afterwards in praying for them, he induced between 
thirty and forty to come forward. He told them this was the 
last offer they would have, and if they did not come forward 
now, they certainly would be damned. He called upon every 
Christian parent to bring forward every impenitent child, or 
friend, or acquaintance, that was in the house, for this was the 
decisive step, the separating line between heaven and hell." 

Exp. For the next subject, let us take the neglect of the 
Bible, and of instructive and doctrinal preaching, the contempt 
cast upon orthodoxy, the neglect of instructing the new con- 
verts, or teaching them to discriminate between true and false 
religion, recognizing all as converted, without qualification, who 
could be induced to indulge a hope. These topics are so inti- 
mately connected together, that they may as well be taken at 
once. 

Th. A church member who resided in a principal congrega- 
tion in Westerly street, during the revival, says : " The preaching 
of those who were most active in promoting the work was not 
in my judgment at all adapted to guard against false conver- 
sions. Nor were sinners often, if ever, in my hearing, warned 
of the danger of a false hope. Great stress appeared to be laid 
upon having a hope. Persons were commonly spoken of as 
converted, without any qualification. It was the common prac- 
tice to say, such a one is converted. The Bible was read very 
little by those new converts I was acquainted with, and it was 
not read at all in the meetings I attended, other than on the 
Sabbath. The preaching consisted very much in topics of 
terror to the wicked, and in censuring those who were cold and 
stupid and dead. I did not hear any doctrines preached clearly, 
and it would not do for me to mention the importance of having 
the doctrines preached, lest it should make me obnoxious. 
There were several new converts in the house where I lived, 
but I could not get them to read any thing, not even the Bible, 
but they spent their time in talking and singing. I repeatedly 
heard that it was Mr. Bold's opinion that the doctrines ought 
not to be preached during a revival ; but that after the people 
were converted, they could then be instructed in them. I have 
not yet met with a single young convert, in any of these revivals, 
who appeared to wish for doctrinal preaching, or who would not 



264 



THE PILGRIM 5 S PROGRESS 



be displeased with it. If I should find such a one, it would 

be an unexpected and agreeable surprise." 

A minister says : " I have inquired respecting the preaching in 
various places, and have not been able to learn that the doctrines 
are the theme of discourse, or that there is any desire to have 
them made so on the part of the friends of the new measures. 
And especially the distinction between true and false experience, 
I have never heard of being made the subject of a single dis- 
course by any of the new measure men." 

A church member says : " It has been a current opinion 
among our young converts that the preaching of the doctrines 
was not adapted to promote a revival, but to hinder the work, 
and to kill it. And this has been connected with the condem- 
nation of those ministers who preach the doctrines, as though 
they hindered revivals by so doing." Indeed, it has been a 
common thing to speak of orthodoxy in connection with being 
asleep, and of being awake as something in opposition to ortho- 
doxy. Persons becoming more engaged in religion have been 
spoken of as < coming over from the side of orthodoxy to the 
side of practical religion.' " 

A minister says : " The term orthodoxy was often used by 
Mr. Bold in a manner adapted to cast contempt upon it. I 
heard him relate a conversation he had with a young woman, 
in which he said he told her ' she was as orthodox as the devil' 
And I have heard several instances -related by others of a con- 
temptuous use of the term." 

A theological student says, of a three days' meeting he at- 
tended in Westerly street : " The church were severely handled 
by one of the ministers, and accused of being ' very orthodox; 
proud of their good sense, and sticklers for the doctrine of the 
saints' perseverance,' in a manner that heaped great reproach 
upon orthodoxy and good sense." 

A minister says : "While in A. I visited several families, 
and conversed with some that had recently obtained hopes. I 
must say, I had my fears respecting them. In one house my 
very heart was pained. I found four daughters indulging hope. 
I began to examine into the reason of their hope. The 
mother began to be uneasy. At length, she said : 6 1 have no 
doubt my daughters are converted. My feelings were such 
for them, both before and after they entertained hopes, that I 
cannot doubt. I do not think it best to discourage new con- 
verts.' I endeavored to show her that her kindness might at 
last prove to be cruel ; but it was unavailing. Feelings out- 
weighed every argument." 

A minister says : " Many seemed to regard a hope as about 
the same thing as conversion ; and to think it very wrong to 



IN THE NINETEENTH CENTURY. 



265 



try to destroy a hope which any one had imbibed. In one in- 
stance, when I doubted the soundness of a hope which one of 
my friends had obtained at another ^place, and had assigned 
some reasons for it, and the individual had given up her hope, 
a very active lady of her acquaintance sent word, that she 
would not have it so, but would shortly come and see her, and 
get her hope back again." 

Ard. The author of the letter on the new measures, mentions 
" the hasty acknowledgment of persons as converted on their 
own judgment, without interrogation or evidence." Is there 
any proof that this was done ? 

Th. There is. For even after this letter was published and 
widely circulated, a theological student, who attended a three 
days' meeting in Westerly street, says : " Sinners were called 
forward, and requested to kneel in the broad aisle. After a 
season of praying, and sighing, &c, they were invited to be 
seated. After a recess, the same persons were called forward, 
and all requested to rise who thought they had been converted 
during the praying season. Nine arose, and were counted aud- 
ibly by one of the preachers. After which others were called 
forward to be prayed for, and so on, throughout the meeting. 
They were counted publicly, and audibly, three times during 
the meeting, to the amount of between thirty and forty." 

Exp, The practice became much more frequent afterwards. 
There was also a practice of endeavoring to get sinners to pro- 
mise that they would submit in a given time, while they should 
be prayed for ; of which there are a few certificates. 

Th. A church member says : " Mr. F. of M. used to per- 
suade and urge sinners, previous to praying with, and for them, 
to promise to give up their hearts while he was praying ; and 
then kneel down with them, and remind them of their solemn 
promise." 

A minister says : " It has been a common practice, I believe, 
to try to make sinners promise to submit to Christ within a 
given time." 

A church member says : " While I was under serious im- 
pressions, and before, I was repeatedly urged by different per- 
sons, to promise that I would repent and submit within a given 
time." 

Ard. There are various other subjects yet, which, though 
they have been incidentally brought into view, have not been 
directly attended to. 

Exp. Yes. Take that of the abusive treatment of the im- 
penitent, which was sometimes thought to be intended to make 
people angry, and excite opposition. 

Th. Mr. Bold, in his printed sermon, says: " That excite- 
23 



266 THE pilgrim's progress 

ment which does not call out the opposition of the wicked and 
wrong-hearted, is either not a revival of religion at all, or it 
is so conducted that sinners do not see the finger of God m it. 
Those means, and that preaching, both as to matter and man- 
ner, which call forth most of the native enmity of the heart, 
are nearest right.' ' 

Ard There would, then, be a strong temptation, always oper- 
ating upon his mind, and on the minds of those who embrace 
the same views, to take such a course as appeared most likely 
to stir up opposition. And opposition would be reckoned an 
evidence that their measures and their preaching were right. 

Th. Mr. Bold, in the Revival Conference, resisted the prop- 
osition, that " language adapted to irritate, on account of its 
manifest personality, is to be avoided." And he said, he iound 
it necessary sometimes "to come right out," A leader m 
Westerly street said : " I always intend to be personal m my 
preachino- " Another new-measure leader acknowledged m 
the Conference: " I believe that the greatest evil which has 
been among us, has been a harsh and improper treatment of 
sinners, and that this is the core of the difficulty." 

Ard. The existence of the thing is admitted, then ; so that 
there is less need of proofs. 

Th. Let me read a few. A professor m the college says : 
"I heard Mr. Bold say, of the President's wife, that « she 
was a dreadful, dreadful wicked woman! indeed, the wickedest 
woman he ever saw.' " And this was said of a lady highly 
esteemed and respected among all her acquaintance, on the 
simple ground that he considered her unconverted. # 

A church member says : "Mr. Rude was in the habit, m his 
preaching, of relating, in bard and reproachful language, what 
had been said to him in private conversation, in such a manner 
that the assembly must know what individuals he referred to. 
And he was in the habit of telling the Lord the same story, m 
the same manner, in prayer." 

A minister says : " It is said in this place by the most umiorm 
members of this church, to be a notorious fact, that Mr. Rude 
was in the habit of addressing entire strangers, in the house or 
in the street, wherever he met them, and of saying to them, 
< You are going right to hell, and I can see hell written upon 
your forehead, or depicted in your countenance ;' or similar ex- 
pressions." . . 

Exp. We have now looked at some of the principal matters 
which have been grounds of complaint among ministers and 
Christians against the new measures, and it appears that they 
have prevailed to an alarming extent. t 

Ard. But were not quite a large part of the exceptionable 



IN THE NINETEENTH CENTURY. 



267 



things done by young men who attempted to imitate Mr. Bold, 
without being very skilful in their imitations ? 

Th. Yes. But Mr. Bold himself appears to have had no 
small share in the exceptionable things which were done ; and 
indeed, that is implied in the suggestion that others were imi- 
tators of him. Unless he did strange things to be imitated, 
there would have been no occasion -furnished for such strange 
conduct in his imitators. But there is another thing to be con- 
sidered. All but two or three of the young men whose conduct 
has been noticed, were connected with the Presbytery in West- 
erly street, and received ordination, at their hands, at the very 
time when they were practising these things. And against the 
ordination of Mr. Reckless a remonstrance was presented, speci- 
fying a great number of these very things, which remonstrance 
was unavailing. The Presbytery, therefore, made themselves 
responsible for all the exceptionable things charged against 
Mr. Reckless, as well as those practised by Mr. Bold, Mr. Rash, 
and the others whom they patronized and defended. 

Ard. What will be the consequences of a revival conducted 
by such measures ? 

Uxp. I will read to you a few lines from the letter on the 
new measures, in which the writer seems to anticipate what is 
to be expected as the immediate consequence. He says : " It 
will become more and more exceptionable. Urged by circum- 
stances, men will do things which, if in the beginning they had 
been predicted, they would have said, ' Are thy servants dogs, 
that we should do these things ?' By degrees, however, all 
landmarks will be removed, and what was once regarded as 
important will be set at nought, and what would once have 
produced horror will be done fearlessly. There is nothing to 
which the minds of good men, when once passed the bounds of 
sound discretion, and launched upon the ocean of feeling and 
experiment, may not come to. But the evil which may flow 
from those who commence these aberrations, is but a drop of 
the bucket in the ocean of disorder and misrule, to which they 
may open the door. There is nothing so terrible and unmanage- 
able as the fire and whirlwind of human passion, when once kin- 
dled by misguided zeal, and sanctioned by conscience, and the 
idea of being reviled and persecuted for doing God service. 
Like the cave of ^Eolus, or the gate of Pandemonium, a single 
arm may suffice to let out the storm. But when once the at- 
mosphere is put in motion, no human power can stop it until it 
has exhausted its fuiy in works of moral desolation. They who 
did the deed may repent of it early, and stretch out impotent 
hands to stay the evil, and weep over the desolation without 



268 the pilgrim's progress 

being able to repair it. The restoration of Davenport to sanity, 
and his subsequent confession, did not repair the moral desola- 
tion which his conduct and principles had made." 



CHAPTER XXXVII. 

There was a certain Mr. Strangeways, who had labored as an 
itinerant in endeavoring to promote revivals, before Mr. Bold 
made his appearance. Indeed, he had labored in the place 
where Mr. Bold resided before he was awakened, and though 
not the pastor, Mr. Bold was usually considered a convert of 
his. When Mr. Bold became prominent, Mr. Strangeways re- 
tired from public observation for a time. He was not pleased 
that Mr. Bold should take the credit of the new measures, and 
all the success which was ascribed to them, and have the honor 
of giving them his name, when he had practised, as he said, the 
same measures, before Mr. Bold's conversion. He said they 
ought to be called by his name, rather than by the name of 
Mr. Bold. Nevertheless, while Mr. Bold seemed to fill the 
public eye, he remained in obscurity. But after Mr. Bold had 
gone to South street to labor there, and Mr. Meek had gone to 
Virginia street, to spend the winter on account of his feeble 
health, Mr. Strangeways took the field again, and became prom- 
inent in Westerly street, as a promoter of revivals* About the 
same time also, protracted meetings were introduced, of which 
he was an active promoter. In these meetings it was common 
to collect a number of ministers, and have a series of exercises, 
filling up all the time, except the hours of rest, with preaching, 
exhortations, prayers, visiting, &c, according to circumstances. 
Of meetings of this kind in which Mr. Strangeways was invited 
to take a part, he usually took the control, and managed them 
himself, without much aid from other ministers. And he seemed 
determined to outdo, in the strangeness of his measures, and 
in the strangeness of his expressions, all that had gone before 
him, fully verifying the remarks in the letter on new measures 
just quoted. Some, who had maintained their ground against 
the new-measure influence, during the triumphs of Mr. Bold, 
now fell in, and were carried away ; while others, who had been 
borne down by the violence of the torrent then, now seemed to 
recover their sanity, and gradually to work their way back to- 
wards their former ground. This would have been well, if they 



IN THE NINETEENTH CENTURY. 



269 



had only come out openly with their retractions, like the honest 
Davenport of the last century. It is believed that Mr. Bold him- 
self, when he went to South street, laid aside some of his most 
obnoxious measures ; and also that quite a number of his friends, 
of prominent standing in Westerly street and elsewhere, did the 
same. But they made no confessions ; they published no re- 
tractions ; they seemed to wish to maintain the credit of consist- 
ency. And while they endeavored silently to get back to their 
former ground, they wished not to admit that they had ever 
departed from it. 

About this time a long letter was written to Mr. Bold, urging 
him, as an honest man, to confess sundry wrong things of which 
he had been guilty, and pains taken to have it privately deliv- 
ered, that the step might be as nearly as possible in conformity 
with the 18th of Matthew. And when no answer was received 
to it, another brother united in the second step of labor. This 
was done as a proper preparation to a public exposure of Mr. 
Bold's course, in case he should not retract and make gospel 
satisfaction. These letters never received any answer from Mr. 
Bold. 

But while the writer was collecting facts, and making prep- 
arations to publish them, as he believed the interests of true 
religion required, he was arrested by the following singular 
document : 

" The subscribers, having had opportunity for free conver- 
sation on certain subjects pertaining to revivals of religion, con- 
cerning which we have differed, are of opinion that the general 
interests of religion would not be promoted, by any further pub- 
lications on those subjects, or personal discussions ; and we do 
hereby engage to cease from all publications, correspondences, 
conversations, and conduct, designed or calculated to keep 
those subjects before the public mind ; and that, so far as our 
influence may avail, we will exert it to induce our friends on 
either side to do the same." To this document was subscribed 
the names of several leading new-measure men, and three or 
four others who had been considered on the other side. 

This was considered by the friends of Mr. Bold, as a tri- 
umph. And it was viewed in the same light by such of the 
friends of Mr. Meek as thought the truth ought to be made 
known. It was also considered in that light by the enemies 
of all revivals, as appears from the following remarks of a Uni- 
tarian paper. After speaking of it as the coming together of 
Herod and Pilate, he says : " The [Revival] Conference broke 
up, and the eastern men returned home discomfited and dispir- 
ited. The revival measures of the notorious Mr. [Bold] 

and Mr. [Fearless] were approved and applauded by their 

23* 



270 



THE PILGRIM'S PROGRESS 



brethren in the Presbyterian Church; and they exulted, as 

was natural, over the defeat of the intermeddlers from 

[Pilgrim street]. We hear nothing more of the matter, till the 
recent annual meeting of the General Assembly of the Presby- 
terian Church [in South street] gave birth to the following ex- 
traordinary treaty of mutual silence, offensive and defensive, 
against all opposers of orthodox revivals. We see in it a plain 

proof of the defeat of Dr. [the letter-writer on the new 

measures], and his party, a public desertion of their former 
ground, and a virtual acknowledgment that they had meddled 
with what did not concern them." 

Probably the letter- writer here spoken of did not consider 
the matter in the same light with this Unitarian commentator. 
He hoped and believed that the new measures would be no 
longer practised by Mr. Bold and his friends, and that genuine 
revivals would hereafter be promoted by their labors. And as 
evidence of his believing this, we find Mr. Bold, not long after, 
laboring with him in his congregation in Pilgrim street, and in 
many others in that vicinity, with the apparent approbation of 
the Doctor and his friends. Mr. Meek labored, as his health 
would permit, in Virginia street, in South street, and in Pilgrim 
street, with the same success as before, in proportion to the 
labor employed ; though the friends of Mr. Bold continued to 
assert, with great confidence, that his labors were never suc- 
cessful any more, after he began to make opposition to Mr. 
Bold's measures. 

And this feeling was extended to others also. And what- 
ever minister, in any place, manifested his opposition to the 
measures of Mr. Bold, was represented as an enemy to revivals, 
and it was strongly affirmed -that he never had any revival 
under his preaching, or that, if it could not be denied that he 
had formerly been favored with revivals, it was denied that he 
ever had any more after he took ground against the new meas- 
ures. So far was this carried, that, on one occasion, when one 
of the Presbyteries in Westerly street reported, a revival in 
nearly all their congregations, so extensive that in a single year 
more than two thousand were added to their churches, and 
mention was made of this revival to a distinguished friend of 
Mr. Bold, he said : " There has been no revival there. There 
have been revivals all around them ; but that Presbytery, five 
years ago, voted Mr. Bold out of their bounds, and the whole 
region has been like a barren heath ever since." And he con- 
cluded by affirming, that there had not been a revival in that 
division of the city in any place where the new measures had 
not been adopted. 

About this time the friends of the new measures began to 



IN THE NINETEENTH CENTURY. 



271 



make use of protracted meetings as the grand means of pro- 
moting revivals. This did not exclude the other measures 
which Mr. Bold and his friends had practised, but gave rise to 
some new ones. At first, these meetings were held for three 
days, or four days ; but soon extended to a longer period. 
And they soon became very popular, and were adopted almost 
all over the American quarter. Those who had opposed the 
other new measures, in most cases fell in with this, hoping so 
to regulate it, as to render it the means of good. Those who 
had adopted the other new measures, carried them into their 
protracted meetings ; and some, especially Air. Strangeways, 
made several additions to the fist. 

One day, while Thoughtful and Ardent were in Westerly 
street, they met again with their old acquaintances Feel- well, 
Love-self, and No-law, whom they had left at the house of 
Mr. Liberal. They had been now, like themselves, a consider- 
able time in the city, attending various meetings, and becoming 
acquainted with various preachers and professors of religion 
there. Feel-well came forward with an air of high gratifica- 
tion, and addressed them : 

Feel-well. G-lorious times, glorious times, brethren ! What 
a wonderful age we live in ! Who could have expected to 
find religion so flourishing in this city, as it is? But we live 
in a new era. 

Thought fid. A new era, indeed, in respect to the various 
forms which error assumes, and the various arts of the powers 
of darkness ; and especially in the success of those arts to be- 
guile unstable souls, and carry them about with every wind of 
doctrine. 

F. W. " Calvinism has seen its best days, no doubt." And 
that is all the better. When we first came into this street, Mr. 
Bold was in the height of his glory, preaching and conducting 
revivals. I heard him constantly, for a considerable time, and 
liked him well. Such revivals as he promotes, I think the 
glory of the age. I regard Arminianism, you know, as the 
perfection of Gospel doctrine. And I regard the " prevalence 
and powerful progress of this doctrine as one of the glorious 
signs of the present times. I think there are ten times as 
many Arminians now, in churches which are still professedly 
Calvinistic, as there were formerly. And this has been occa- 
sioned by the greater prevalence of revivals." 

Ard. I am not surprised that you like these revivals, and 
the measures also by which they have been promoted. But 
we have not been able to approve of all those measures. 

F. W. How dare you find fault with that which the Holy 
Spirit sanctions ? When you see such glorious results, how 



272 



THE PILGRIM'S PROGRESS 



dare you say a word in opposition? " Beware, my brother, 
that you do not get in the way of the wheels of salvation. If 
you cannot join in the work, hold your tongue, and be still. 
Don't hinder what you will not help forward, but go and shut 
yourself up in your closet, and repent." 

Ard. That advice takes for granted that the things we dis- 
approve of are right, and that opposing the new measures is 
opposing the work of the Holy Spirit. That remains to be 
proved. 

F. W. Proved ! Is not the fact, that God blesses these 
means, a sufficient proof that they are right ? You see how 
successful they are in making converts. " I am amazed at the 
temerity with which you venture to denounce ministers and 
their measures, and the results of those measures, where they 
are evidently accompanied by the Holy Ghost." 

Th. We think this argument one of the errors of the times. 
We do not think success a proof of the divine approbation. 

F. W. But does not your Presbyterian General Assembly 
admit it ? Of protracted meetings they say, " On another sub- 
ject of deep interest, there is a general unbroken testimony 
from all parts of the church which have been blessed with a 
refreshing from the presence of the Lord. We refer to the 
rich and precious blessings which have attended the numerous 
protracted meetings which have been held throughout our bor- 
ders. Whatever honest difference of opinion there may have 
been, as to the utility of such convocations ; whatever fears 
may have been cherished as to their tendency, the question 
now seems decided, that the Lord has signally owned and 
blessed them, and that the seal of divine approbation is visibly 
and indelibly fixed upon them." 

Ard. I admit that this language coincides with your own ; 
and that whether they believe with you or not, they seem to 
sanction the sentiment that success is a proof of the divine ap- 
probation. But if they really think so, I regard it as only an 
error the more to be deprecated. 

Th. Permit me to quote Edwards on that subject. He says, 
" Another error that is of the nature of an erroneous principle, 
that some have gone upon, is a wrong notion that they have of 
an attestation of Divine Providence to persons or things. We 
go too far when we look upon the success that God gives to 
some persons, in making them the instruments of doing much 
good, as a testimony of God's approbation of those persons, 
and all the courses they take." 

F. W. Perhaps this Edwards was an opposer of revivals ; I 
have no inclination to acknowledge him as authority in the 
matter. 



IN THE NINETEENTH CENTURY. 



273 



Ard . Those followers of Mr. Bold, who have any pretensions 
to intelligence, acknowledge him as among the highest human 
authority. Some have alleged that Edwards had been made 
a text-book among them. But others have thought, that if 
Mr. Bold and his friends had studied Edwards's fourth part, 
for the purpose of copying every thing that he pointed out as 
" things to be avoided/ 5 they could scarcely have been more 
exact in their imitation of them. 

Th. Edwards further says : " It is a main argument that has 
been made use of to defend the conduct of some of those min- 
isters that have been blamed as imprudent and irregular, that 
God has smiled upon them and blessed them, and given them 
great success, and that however men charge them as guilty of 
many wrong things, yet it is evident that God is with them, 
and then who can be against them? And probably some of 
those ministers themselves, by this very means, have had then- 
ears stopped against all that has been said to convince them of 
their misconduct." 

Ard. He also mentions the case of Jacob, and the means he 
used to obtain the blessing from his father, which he says, 
" from beginning to end, was a deceitful, lying contrivance and 
proceeding of his and I think no one would say of that, " the 
Lord signally owned and blessed these means, and that the seal 
of divine approbation was visibly and indelibly fixed upon them." 

Th. There are two things, in this argument, that are defec- 
tive. In the first place, it is taken for granted, that the effects 
which Mr Bold and the new measures have produced are good ; 
and the second, that the means and the persons using them, 
have, in their success, an unequivocal token of the divine ap- 
probation. 

F. W. What ! do you deny that the glorious revivals of the 
present day are a real good ? 

Th. I do not deny that there is any good in them ; but I 
think there is reason to believe there is much less than you 
seem to suppose. If there is some good, there is also some 
evil, as you must admit. Probably the good and evil in differ- 
ent cases are mixed in different degrees. I wish for time, to 
have the fruits of these revivals fully developed, before I should 
be required to make any decision as to the amount of good or 
evil. That there is good enough to make them great and glo- 
rious revivals, greatly to be rejoiced in, and to have them con- 
sidered a token of divine approbation of these men, and the 
means they have used, requires to be proved, and ought not to 
be taken for granted. 

F. W. Is there not a wonderful excitement among the peo- 
ple ? Are not multitudes awakened ? Are not Christians 



274 



THE PILGRIM'S PROGRESS 



greatly refreshed ? Are not great numbers converted ? And 
what are good results, if these are not ? 

Th. So it was in the days of Edwards. Yet he thought j 
there was much evil intermixed with the good. After the lapse 
of some years, he seems to have thought less favorably of the 
work as a whole, than he did while it was passing. Time made 
a further disclosure of its results, and enabled the observing to 
see them more clearly than they could while the work was in 
progress. In his remarks on the life of Brainerd, he says : " A 
considerable part of the religious operations that were six or 
seven years ago, was doubtless of the same sort with the relig- 
ion of the Separatists ; but not ally He thought the religion 
of the Separatists was spurious, but that of Brainerd, and those 
essentially like him, true and excellent. Davenport, who was 
a leader in the irregularities and extravagances of that day, and 
who greatly promoted, for a time, the religion of the Separa- 
tists, and who afterwards saw and confessed his error, and thus 
left us good reason to think favorably of his Christian character, 
yet seemed on his death-bed to have such a sense of the mis- 
chief resulting from the prevalence of this spurious religion, 
that he said, " My evidences of going to heaven are clear as 
the sun ; but I believe the church of Christ would have been 
better off, if I had never been born." He was convinced that 
he had done more hurt than good in his ministry. Whether 
those who have been most forward in promoting the irregular- 
ities of the present day, those whose course has been most like 
that of Davenport and his followers, shall ever furnish the same 
evidence of their Christian character, by the like confession of 
their faults, remains to be seen. And how many of them will 
have occasion to adopt, at the close of their ministry, the opin- 
ion of Davenport respecting his, " that the church of Christ 
would have been better off if he had never been born," we are 
not now obliged to decide. But one thing I think very evi- 
dent ; and that is, that there has been much evil among the 
good, and much spurious religion among the true. And in 
some particular instances of revival, so called, I have no doubt 
that much the greatest part, if not nearly or quite the whole, 
will prove to have been a mere delusion, and good for nothing. 



IN THE NINETEENTH CENTURY. 



275 



CHAPTER XXXVIII. 

Feel-well. How uncharitable you are ! 

Love-self. How destitute of the Spirit, and what an enemy 
to revivals ! 

Th. Revivals are a glorious reality ; but it is greatly to 
their discredit to have every counterfeit pass for the true. The 
counterfeits will, at length, disclose their character, and be 
found worthless. And when it shall be so, then the credit 
of the true will suffer. For all those who have regarded both 
alike, and considered them both alike good, will now be likely 
to regard them as both alike worthless. I consider you, there- 
fore, as the real enemies to revivals, because you now support 
the bad with the good, and thus help to bring the good ulti- 
mately into disgrace along with the bad. 

F. W. We do not trouble ourselves with those distinctions 
in which you labor so much. We think they are all alike 
good ; except that, in some instances, they are greatly cramped 
and incumbered, by setting up so many rules of prudence, 
and laying so many restraints upon the operations of the 
Spirit. 

Th. You need, then, a further caution from Edwards. It 
is to make distinctions in these matters. In his remarks on 
the journal of Brainerd, he speaks not only of the opposers of 
all pretensions to experimental religion, as confounding the re- 
ligion of Brainerd and that of the Separatists, in their condem- 
nation of both ; but also of those who profess to have expe- 
rienced religion themselves, as refusing to make the necessary 
distinctions. He says : "Many honest, good people, and true 
Christians, do not very well know how to make a difference. 
The glistening appearance of false religion dazzles their eyes ; 
and they sometimes are so blinded by it, that they look upon 
some of these impressions, which hypocrites tell of, as the 
brightest experiences. And though they have experienced no 
such things themselves, they think it is because they are vastly 
lower in attainments, and but babes in comparison of these 
ftaming Christians. Yea, sometimes from their differing so 
much from those who make so great a show, they doubt 
whether they have any grace at all. And it is a hard thing 
to bring many well-meaning people to make proper distinctions 
in this case ; and especially to maintain and stand by them. 



276 



THE PILGRIM'S PROGRESS 



Through a certain weakness, under which they unhappily la- 
bor, they are liable to be overcome with the glare of outward 
appearances. Thus, if in a sedate hour, they are by reasoning 
brought to allow such and such distinctions, yet the next time 
they°come in the way of the great show of false religion, the 
dazzling appearance swallows them up, and they are carried 
away. Thus, the devil, by his cunning artifices, easily dazzles 
the sight of men, and puts them beyond a capacity of a proper 
exercise of consideration, or hearkening to the dictates of calm 
thought, and cool understanding. When they perceive the great 
affection, earnest talk, strong voice, assured looks, vast confi- 
dence and bold assertions, of these empty, assuming pretenders, 
they are overborne, lose the possession of their judgment, and 
say' ' Surely, these men are in the right — God is with them of a 
truth ;' and so they are carried away, not with light and rea- 
son, but, like . children, as it were, with a strong wind." , 

F. W. I have no need of making such distinctions, in order 
to find my religion. I go by my feelings. 

Ard. But if your feelings should happen to be wrong, then 
you are all wrong. 

F. W. No fear of that. I have too much feeling to be in 
any doubt. 

Th. Edwards goes on to say : " The want of distinguishing 
in things which appertain to experimental religion, is one of 
the chief miseries of the professing world. It is attended 
with very many most dismal consequences ; multitudes of souls 
are fatally deluded about themselves, and their own state, 
and thus are eternally undone ; hypocrites are confirmed in 
their delusions, and exceedingly puffed up with pride ; many 
serious Christians are dreadfully perplexed, tempted, and 
draivn aside from the way of duty ; and sometimes sadly 
tainted with false religion, to the great dishonor of Christianity, 
and hurt of their own souls. Some of the most dangerous and 
pernicious enemies of religion in the world, though called 
bright Christians, are encouraged and honored, who ought to 
be discountenanced and shunned by every-body ; and prejudi- 
ces are begotten and confirmed in the minds of multitudes, 
against every thing in ivhich the power and essence of godliness 
consists ; and in the end, deism and atheism are promoted." 

L. S. What distinction do you make between those experi- 
ences which are true, and those which are not ? 

Th. True religion is disinterested ; false religion is selfish. 
In true religion God is loved for the excellence of his charac- 
ter, in false religion he is loved for his favors. A true and 
a spurious revival are distinguished by their fruits. In a true 
revival, Ave shall find the fruits of the Spirit. But what are 



IN THE NINETEENTH CENTURY, 



they ? Let the Scriptures answer : " The fruit of the Spirit 
is love, joy, peace, long-suffering, gentleness, goodness, faith, 
meekness, temperance." " Charity suffereth long, and is kind, 
charity envieth not ; charity vaunteth not itself, is not puffed 
up ; doth not behave itself unseemly, seeketh not her own, is 
not easily provoked, thinketh no evil, rejoiceth not in iniquity, 
but rejoiceth in the truth ; beareth all things, believeth all 
things, hopeth all things, endureth all things." Those under 
the influence of the Spirit may be expected to " walk with all 
lowliness and meekness ; with long-suffering, forbearing one 
another in love ; endeavoring to keep the unity of the spirit in 
the bond of peace." They may be expected to do nothing 
" through strife and vainglory ; but in lowliness of mind let 
each esteem other better than themselves." They will " let 
all bitterness, and wrath, and clamor, and evil speaking, be put 
away from them, with all malice ; and be kind one to another, 
tender-hearted, forgiving one another, even as God for Christ's 
sake hath forgiven them." The younger will " submit them- 
selves to the elder :" yea, all will be " subject one to another," 

, and will be " clothed with humility." They may be expected 

j to " put on, as the elect of God, holy and beloved, bowels of 
mercies, kindness, humbleness of mind, meekness, long-suffer- 

| ing, forbearing one another, and forgiving one another ;" and 
to " let the peace of God rule in their hearts." They will 
manifest " the wisdom that is from above, which is first pure, 
then peaceable, gentle, and easy to be entreated, full of mercy 
and good fruits, without partiality, and without hypocrisy." 

I "The babe in Christ will desire the sincere milk of the word, 
that he may grow thereby, and receive it gratefully from his 

| fathers in Christ." 

But if, in contradiction to all this, you find the leading pro- 
moters of the revival puffed up with spiritual pride, " despising 
admonition and correction, being confident that they are right 
because they are so full of the Spirit," in "no danger of being 
led astray, because they are so near to God ;" if they are dis- 
posed to denounce others who do not think as they do, and 
call them cold, and stupid, and dead; if they speak of the 
faults of others in harsh, severe, and terrible language ; if the 
words devil and hell are almost continually in their mouths ; if 
they treat op posers with bitterness and contempt, and make 
much noise about opposition and persecution ; if they use the 
name of God with lightness and irreverence ; if they are as- 
suming and dictatorial towards their brethren in the ministry ; 
if they manifest a self-confident boldness before God and man, 
and despise the ordinary rules of prudence, and are careless 
about giving offence to the Church or to those without ; if 
24 



278 



THE PILGRIM'S PROGRESS 



those who are young are wanting in respect towards the aged ; 
if they are disposed to trust in impressions and impulses, as 
though this were being led by the Spirit ; if they look only for 
present benefit in what they do, and disregard the remote 
consequences; if they disregard external order, and adopt 
things new and strange, notwithstanding the remonstrances^ of 
their brethren ; if they pretend to speak in the same authorita- 
tive style as Christ and the apostles ; if they do not guard 
against the wiles of the adversary, in his efforts to corrupt the 
experience of Christians ; if they are disposed to speak of se- 
rious things with lightness and laughter ; if their love to God 
is chiefly for his favors ; if their zeal for God is full of bitter- 
ness ; if they are disposed to loud talking, crying out, falling' 
down, and other external expressions of feeling; if they are 
disposed to pray for others in such a way as to cast reflections 
upon them ; and especially, if they are disposed to make im- 
precations instead of prayers, and ask God to remove those 
whom they think to be obstacles to the work ;— if such things 
as these are found among the leaders and principal promoters 
of the work ; and if the new converts are pert, forward, and 
bold, self-confident and self-willed, disrespectful to the aged, 
and regardless of the order and subordination which God has 
constituted ; if they are disposed to neglect the word of God, 
and the duty of self-examination ; if they manifest no self-diffi- 
dence nor humility ; if any of the graces which have been 
brought into view as the fruits of the Spirit, are wanting ; — then, 
we have the marks of a work which cannot stand the test of 
the Holy Scriptures, and which ought not to receive the coun- 
tenance and approbation of wise and good men. There may 
be many of these marks of a spurious work, where there are, 
nevertheless, some of the true fruits of the Spirit. For, where 
the Spirit of God is at work, producing a genuine revival, the 
spirits of darkness may be expected to be at work also, in pro- 
ducing as much as possible of the counterfeit: But where the 
signs of the counterfeit predominate, it would certainly be 
wrong to express our approbation of the work as a whole. ^ It 
is seldom safe or proper to speak of any revival without making 
a careful discrimination between what is genuine and what is 
spurious. If the fruits of the Holy Spirit predominate, we may 
rejoice in the work, on the whole ; though if defects are also 
seen, these should be observed, mourned over, and corrected, 
as far as possible. 

Ard. We seem to have left the subject on which we began, 
which was, whether success is to be regarded as an evidence 
of the divine approbation. 

Th. I mentioned two defects in the argument, as often 



IN THE NINETEENTH CENTURY. 



279 



used. The first takes it for granted that all these excitements 
were true revivals, and all the subjects of them real converts; 
and the other was, in view of this, to conclude that God ap- 
proved and set his seal to those men and those measures by 
which all this was accomplished. I have said what I thought 
necessary, at present, in order to understand the argument, as 
to the character of these excitements. I believe they ought to 
be examined more fully hereafter, that we may better under- 
stand their true character. I will now return to the question, 
whether, if all the good were actually done, which any sup- 
pose to be done, that would be an evidence of the divine ap- 
probation. I think it would not. 

F. W. Do you think God would bless persons or means that 
he disapproved of ? 

Th. If you mean to ask whether God gives success to per- 
sons whom he does not approve, I answer, Yes. The history 
of his providence abundantly shows this. Nimrod was a mighty 
hunter before the Lord ; but there is no evidence that he was 
a good man. God gave great success to his attempts to bring 
his fellow-men under his dominion, but he did not set the seal 
of his approbation upon him, or upon the means he used. So 
it was with Nebuchadnezzar, Alexander, Caesar, Napoleon, and 
many other mighty conquerors. 

F. W. That is another subject. Their enterprises related to 
worldly things, and not to the propagation of religion. 

Th. Take the propagators of religion, then. It is thought 
that the worshippers of Boodh are the most numerous of any 
sect of religionists in the world. They have had the greatest 
success in the propagation of their faith ; and, according to the 
argument against which I am contending, they have the strong- 
est tokens of the divine approbation of their system of pagan- 
ism. Mahomet preached his doctrine several years, and made 
few proselytes. He then began to propagate it with the sword ; 
and, according to your phraseology, God blessed these means, 
and many millions were speedily brought to embrace the Ma- 
hometan faith ; and the conclusion must be, that Mahometan- 
ism is right, and that it is right to propagate religion with the 
sword. The Roman Catholics are the most numerous body of 
professed Christians ; and, according to the same phraseology, 
having been most successful in the propagation of their tenets, 
of all who bear the Christian name, they have the strongest 
jnarks of the divine approbation. And the Protestants, being 
the fewest, and having had the least success in bringing men 
to embrace their opinions, have less claims than the other re- 
ligions of the world, to be approved of God, and to have " the 
seal of divine approbation visibly and indeliby fixed upon them/* 



280 



THE PILGRIM'S PROGRESS 



F. W. But we do not allow to Pagans, nor Mahometans, 
nor Catholics, the influences of the Holy Spirit. Men have not 
been brought to embrace those religions by the influences of 
the Holy Spirit. But the argument supposes that the Holy 
Spirit does accompany the preaching and measures of some 
men. And on that fact is grounded the conclusion that God 
approves of them, for he would not give his Spirit to bless the 
labors of bad men, nor to bless the measures which he did not 
approve. 

Th. You change the ground of the argument. But still, it 
will not avail you. All those measures which God has made 
the means of awakening sinners, must not be approved. Some 
sinners may have been awakened by hearing the profane swear- 
ing of others. I once heard a man, in relating his experience, 
declare that it was his own profaneness that first alarmed him. 
Shall we then begin to justify this practice, and say it is owned 
and blessed of God to awaken sinners, and therefore it must 
not be found fault with ? Some sinners have been awakened 
by mock conferences, mock prayers, and mock sacraments. 
Shall it be said that these things are proper means, and owned 
and blessed of God for the awakening of sinners ? And as to 
persons, it is well known that men who have been in the minis- 
try, and whose labors have been successful in the promotion of 
revivals, have afterwards turned out to be men who never had 
experienced the renewing of the Holy Spirit themselves. Many 
Msh cases have occurred. Will you say that these men had 
the divine approbation, and that the Holy Spirit set his seal 
upon their labors ? 

F. W. I am not troubled with any such suppositions as the 
last ; for I believe they were good "men when they were suc- 
cessful, and afterwards fell away. That is according to my creed. 

Ard. But if they themselves were afterwards convinced that 
while they were successful in promoting a revival, they were 
not Christians, but were still unconverted, what would you say 
to that ? 

F. W. Perhaps I should still think they were, and that it 
was a mistake of theirs to suppose they were not. 

Th. I wish to bring into view some further cases from the 
Holy Scriptures. Abraham was a man of eminent piety, and 
enjoyed much of the favor of God. But he had two wives, 
which the Scriptures condemn. Moses had success in the 
means he used to bring water from the rock, though they were 
different from those which God directed him to use ; and he 
was afterwards punished for his sin in that matter. David was 
a man who stood high in the divine favor, while he had several 
wives at the same time. It is an error, and a great one too, 



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281 



into which many seem to have fallen in these days, to conclude 
that if a man obtains a real spiritual blessing for himself, or is 
made the instrument of bestowing it upon others, he must 
therefore be justified in all he has done. God has not made 
this world the place of final retribution. And he may have 
various reasons undiscoverable by us at present, for giving suc- 
cess to men and measures which he does not approve. Indeed, 
he makes use of all his creatures, bad as well as good, as his 
instruments to bring about his wise and benevolent purposes ; 
and then rewards or punishes them, according as their motives 
have been good or bad. He made use of the Assyrian as the 
rod of his anger, to punish sinful Judah, and then punished 
him for his bad intention in what he had done. He made 
use of Satan as an instrument in accomplishing the death 
of his Son, by which atonement was made for the sins of the 
world ; and yet he will punish Satan for his bad intention in 
what he has done. We must have a good end in view, and 
pursue it by such means as God has pointed out, and then we 
may expect his approbation; but not otherwise. That the 
end justifies the means, is a principle which belongs to the 
school of Infidelity, and not to the school of Christianity. And 
if it should once again obtain currency, as a rule of Christian 
conduct, we should expect men would attempt to promote relig- 
ion by falsehood, and deception, and trick, some appearances 
of which have been often remarked at the present day. But 
God is a God of truth, and " all liars shall have their part in 
the lake which burneth with fire and brimstone." 



CHAPTER XXXIX. 

Feel-well. What will you say about the minister and the 
measures which have no success ? Is not that a sufficient 
proof that God does not approve of them ? 

Thoughtful. No. There may be reasons in the divine mind, for 
withholding success from the most faithful minister, and from 
the best means. And I think all who attend to what the Scrip- 
tures say, will be obliged to admit this. They do not make 
success the rule of duty, nor the rule by which a minister is to 
be judged. 

F W\ Is not success promised to those who are faithful ? 
Does not Paul say to Timothy, " Take heed unto thyself, and 
24* 



THE PILGRIM'S PROGRESS 



unto the doctrine ; continue in them ; for in doing this thou J 
shalt both save thyself and them that hear thee" ? 

Th. They must hear, not merely with the outward ear, but 
they must hear so as to embrace — they must believe and obey 
what they hear. " For unto us was the Gospel preached, as 
well as unto them ; but the word preached did not profit them, 
not being mixed with faith in them, that heard it." In this 
passage it is implied that some who heard with the outward 
ear, did not embrace, and were not profited, because they did 
not mix faith with the word. 

Ard. But the argument requires us to suppose that God has 
promised to cause the hearers of a faithful minister to believe 
and obey the word. Is that promised ? Is that according to 
the course of his providence ? so that we may know a minister 
is unfaithful, if he is not successful ? 

F. W. That is what I affirm. 

Th. Let us examine the Scriptures, and see if that is what 
they teach. Noah was a preacher of righteousness, and doubt- 
less preached faithfully ; for he is usually spoken of as a re- 
markably good man. How successful was he ? Were all those 
that heard him converted ? 

F.- W. The Bible does not tell us how many of his hearers 
were converted. But not all of any man's hearers are converted. 

Th. Then you ought to conclude that not any preacher is 
faithful. Indeed, you ought to conclude that he is never faith- 
ful to any man who remains unconverted. For your theory 
requires every one to be converted, who is faithfully dealt with. 
But with regard to Noah, the Bible is not entirely silent. It 
gives no account of any that were converted during his long 
ministry of a hundred and twenty years. Even his own wife 
and children appear to have been saved in the ark, on account , 
of his faith, and not their own. For God said to him : " Come 
thou, and all thy house into the ark ; for thee have I seen right- 
eous before me in this generation." This would imply that 
there were none righteous, at that time, but Noah himself. It 
is also said : " And God looked upon the earth, and behold it 
was corrupt: for all flesh had corrupted his way upon the 
earth." 

F. W. There is too little known about Noah, for him to be 
relied upon as a proof against the correctness of my opinion. 

Th. Enough is known to prove your theory incorrect. He 
is known to have been a very good man, and a preacher of 
righteousness, but not successful in bringing his hearers to re- 
pentance. But let us take another case, that of the Prophet 
Isaiah. He was a good preacher, and no mention is made of 
his unfaithfulness. Yet he had very little success in promoting 



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283 



the saltation of souls. This is very clearly intimated in his 
sixth chapter: "Also I heard the voice of the Lord, saying, 
Whom shall I send, and who will go for us ? Then said I, 
Here am I ; send me. And he said, Go, and tell this people, 
hear ye indeed, but understand not ; and see ye indeed, but 
perceive not. Make the heart of this people fat, and make 
their ears heavy, and shut their eyes ; lest they see with their 
eyes, and hear with their ears, and understand with their heart, 
and convert, and be healed. Then said I, Lord, how long*? 
And he answered, Until the cities be wasted without inhab- 
itant, and the houses without man, and the land be utter- 
ly desolate ; and the Lord have removed men far away, and 
there be a great forsaking in the midst of the land." Here 
we have his appointment to-the ministry, and his work assigned 
him. It was not to promote the salvation of his hearers, but to 
prepare them for destruction. And though this is a truly pain- 
ful part of the ministerial office, I take it to be an important part 
of the work of every faithful minister. Though no minister who 
feels right can take pleasure in the sin or the misery of any of 
his fellow-creatures ; yet every minister who feels right can take 
pleasure in the justice and sovereignty of God, which is dis- 
played in their being treated according to their deserts. And 
in the faithful performance of his duty, as a minister, he can 
take pleasure in the thought, that God will be glorified in the 
final result, both in them that are saved and in them that perish. 
The same exhibition of divine truth which fits the saints^ for 
heaven, fits sinners also for destruction. God will be glorified 
in both. And every faithful exhibition of the word of God 
will contribute, more or less, to these different results, according 
as God shall see best to give it effect. Accordingly, he says: 
« So shall my word be that goeth forth out of my mouth ; it 
shall not return unto me void, but it shall accomplish that 
which I please, and it shall prosper in the thing whereto I send 
it." The same rain and sunshine that ripens the wheat, ripens 
also the tares. Paul seems to have had a deep sense of this 
truth, saying : " For we are unto God a sweet savor of Christ in 
them' that are saved, and in them that perish : to the one we 
are a savor of death unto death, and to the other a savor ot 
life unto fife ; and who is sufficient for these things ? 

L. S. I cannot understand them, and I am not willing to 

hear them. m , _ _ . .,, 

F, W. I understood them too well ; and abhor them with 

all my heart. 

Til Take heed, then, lest by hating the truth, you prepare 
yourself to be a monument of divine justice forever, ine word 
which now provokes your displeasure, unless you alter, wiU 



284 



THE PILGRIM'S PROGRESS 



prove a savor of death unto death to you. The word of the 
Lord will not return void, but will produce its effect. And he 
intended that that word spoken by Isaiah should prove a savor 
of death unto death to many. And when the prophet was 
filled with sadness at the contemplation of this, as the principal 
result of his labors, he asks, " Lord, how long ?" and he an- 
swered, " Until the cities be wasted without inhabitant, and 
the houses without man, and the land be utterly desolate/' 
Yet, he did not shrink from the work to which he had been 
called ; but stayed himself upon his God, and comforted him- 
self with the contemplation of his glorious justice, in thus treat- 
ing the despisers of his mercy. And when giving some account 
of his preaching, and its results, he says : "But the word of 
the Lord was unto them precept upon precept, precept upon 
precept ; line upon line, line upon line ; here a little, and there 
a little ; that they might go, and fall backward, and be broken, 
and snared, and taken." The word which Isaiah preached was 
intended to have this effect on the great mass of his hearers. 
Yet he did nolr refuse to proclaim it. He was not consoled 
and encouraged with the prospect of great numbers to be saved 
through his instrumentality. But he looked farther than that 
for his encouragement, and said, " Though Israel be not gather- 
ed, yet shall I be glorious in the eyes of the Lord, and my 
God shall be my strength." I think it has often been so with 
good ministers, when they have had but little success in turn- 
ing men from the evil of their ways. They have had to look 
for their consolation to the glory of God, as it will be seen in 
the punishment of those who reject the Gospel. 

F. W. I should think if such was the prospect before them, 
they would stop preaching, and not persevere in such a work 
as that of fitting men for destruction. 

Th. Doubtless they would, if they had nothing else in view, 
but the good of creatures. But having learned to regard the 
glory of God as their chief good, and to make the good of 
creatures subordinate, they can labor on, in the midst of dis- 
couragement, taking the word of God for their guide, and leav- 
ing the results to him who knows how to bring good out of 
evil and light out of darkness. Jeremiah was another preacher 
placed in much the same situation that Isaiah was. He lived 
nearer the period of the captivity, with which he was directed 
to threaten his people, in the name of the Lord, if they did not 
repent. And he is called the sorrowful prophet, because he 
had such a sense of their guilt, and the punishment which was 
coming upon them. He preached faithfully, but had little or no 
success. The same also was true of the Prophet EzekieL He 
was called to preach during the captivity. But he was not 



IN THE NINETEENTH CENTURY. 



285 



promised great success. He was forewarned that the people 
would not embrace the word of the Lord as exhibited by him ; 
and taught most explicitly, that he would be judged by his 
faithfulness, and not by his success. " And he said unto me, 
Son of man, go, get thee unto the house of Israel, andspeak 
with my words unto them. But the house of Israel will not 
hearken unto thee, for they will not hearken unto me ; for all 
the house of Israel are impudent and hard-hearted. More- 
over he said unto me, Son of man, all my words that I shall 
speak unto thee, receive in thy heart, and hear with thine ears ; 
and go, get thee to them of the captivity, unto the children of 
thy people, and speak unto them, and tell them, thus saith the 
Lord God ; whether they will hear, or whether they will for- 
bear. Son of man, I have made thee a watchman unto the 
house of Israel ; therefore hear the word at my mouth, and 
give them warning from me. When I say unto the wicked, 
thou shalt surely die ; and thou givest him not warning, nor 
speakest to warn the wicked from his wicked way, to save his 
life ; the same wicked man shall die in his iniquity ; but his 
blood will I require at thy hand. Yet, if thou warn the wick- 
ed, and he turn not from his wickedness, nor from his wicked 
way, he shall die in his iniquity ; but thou hast delivered thy 
soul." Here, it is plainly taught that the minister is not answer- 
able for his success, but only for his fidelity in delivering the 
Lord's message. If he refuses to deliver it, and the wicked 
perish, their blood will be upon his head ; but if he deliver it 
faithfully, and they will not take warning, he is clear, and then- 
blood will be upon their own heads. This is evidently right, 
for the preacher cannot change the hearts of his hearers ; and 
God has not promised to change the hearts of all that hear the 
pure Gospel faithfully exhibited. It usually proves a savor of 
life unto life to some, and of death unto death to others : but 
the issue is entirely at the divine disposal, according to the 
declaration of Paul : " I have planted, Apolios watered, but 
God gave the increase. So then, neither is he that planteth any 
thing, neither he that watereth, but God that giveth the increase. 
Now he that planteth, and he that watereth, are one; and 
every man shall receive his own reward, according to his own 
labor." The laborer will be rewarded according to his fidelity, 
and not according to his success, which God gives according to 
his sovereign pleasure. 

F. W. But I contend that it is his pleasure to give success 
to the laborer according to his faithfulness. 

Th. You contradict the plain word of God. For besides 
the cases of Noah, Isaiah, Jeremiah, and Ezekiel, to which we 
have already attended, and whose success was not according to 



286 



THE PILGRIM'S PROGRESS 



their faithfulness, I adduce the case of the Lord Jesus Christ, 
whose faithfulness was perfect, but whose success was very far 
from being so. 

F. W. But he did convert great numbers during his ministry. 

Th. Great numbers, compared with those converted by the 
ministry of the prophets ; but not great numbers compared with 
those converted under the ministry of the apostles. And very 
small numbers compared with the whole nation of Israel, or all 
those to whom he faithfully preached. So that he had occasion 
to say, as represented by the prophet, " Who hath believed our 
report ? and to whom is the arm of the Lord revealed ?" This 
language implies that few were converted by the personal min- 
istry of the Lord Jesus. And it is quoted by the Apostle John 
as having that meaning. " But though he had done so many 
miracles before them, yet they believed not on him ; that the 
saying of Esaias the prophet might be fulfilled, which he spake, 
Lord, who hath believed our report ? and to whom hath the 
arm of the Lord been revealed ? Therefore they could not be- 
lieve, because that Esaias said again, He hath blinded their eyes, 
and hardened their heart ; that they should not see with their 
eyes, nor understand with their heart, and be converted, and I 
should heal them." The same passage is quoted by Paul : "But 
they have not all obeyed the Gospel ; for Esaias saith, Lord, 
who hath believed our report ? " However, the ill success of 
the Gospel among the Jews, was connected with its greater suc- 
cess among the Gentiles. " But Esaias is very bold, and saith, 
I was found of them that sought me not ; I was made manifest 
unto them that asked not after me.. But to Israel he saith, All 
day long I have stretched forth my hands unto a disobedient 
and gainsaying people. " " Esaias also crieth concerning Israel, 
though the number of the children of Israel be as the sand of 
the sea, a remnant shall be saved." And Paul says, " Even so 
then at this present time also there is a remnant, according to 
the election of grace." By the faithful preaching, then, of the 
prophets, and the apostles, and of the Lord Jesus Christ him- 
self, the nation of Israel were not converted, but only a remnant 
of them, while the great mass remained in unbelief. 

Paul farther teaches that fidelity in the delivery of his mes- 
sage, and not success, is the rule by which a minister is to be 
judged. He preached the Gospel to the Jews at Corinth, " And 
when they opposed themselves, and blasphemed, he shook his 
raiment, and said unto them, Your blood be upon your own 
heads ; I am clean." If they remained unconverted, it was 
their own fault, and not his, and no proof of unfaithfulness in 
him. So, in his interview with the elders of Ephesus, he says, 
" Wherefore I take you to record this day, that I am pure from 



IN THE NINETEENTH CENTURY. 



287 



the blood of all men ; for I have not shunned to declare unto 
you all the counsel of God." IS T ot success, but fidelity in preach- 
ing the truth, is the great thing to clear the preacher from the 
blood of his hearers, who perish with an aggravated destruc- 
tion from under the light of the Gospel. 

F. W. What is the use of the Gospel ministry, if men are 
not to be converted by it and saved ? 

L. S. Of no use at all, I should say. And so thought a 
distinguished minister in Westerly street, who lately asked a 
dismission from his pastoral charge, as I have heard, because 
there were no more sinners to be converted. 

Ard. He must have forgotten our Lord's direction to Peter, 
when he professed his love : " Feed my lambs," "feed my sheep.'* 
There would be some use in that. 

Tk. Those who confine their notion of the work of the min- 
istry to the conversion of sinners, take a very narrow view of 
the subject. The great business of the ministry, as indicated 
by the commission given them, is to teach. " Go ye, therefore, 
and teach all nations." Children have to spend many years in 
receiving instruction in the common arts of life, before they are 
fitted for business. Much more do they need to spend time in 
receiving instruction in divine things, before they will have an 
adequate undestanding of them. The education of Christians, 
their advancement in the knowledge of God, the knowledge of 
themselves, the knowledge of their duty, and their being quick- 
ened to the performance of it, is no small nor unimportant part 
of the work which a minister has to do. He is called a pastor, 
or shepherd. But the business of a shepherd is not completed 
when he has added numbers to his flock, and once got them 
into his fold. He has to go before them, and lead them out to 
the green pastures, and beside the still waters. He has to 
watch over them, to guard them from the approach of devour- 
ing wolves, and to do all that for them which is necessary to 
their health and comfort. He has to gather the lambs in his 
arms, and carry them in his bosom. And in regard to those 
who are not converted, the Scriptures evidently hold out the 
idea that the influence of the Gospel ministry is by no means 
unimportant. The instructions they receive often operate as a 
restraint upon them, and, in many ways, influence their con- 
duct in attending to the ordinary duties of life. So that where 
the Gospel is most faithfully and fully preached, the state of 
civil society is far better than where it is not, even among those 
s not savingly influenced by it ; as infidels themselves have often 
seen and acknowledged. And then it has an influence beyond 
this life, in preparing them for their final end. When they are 
condemned for not having embraced the Gospel, the justice 



288 



THE PILGRIM'S PROGRESS 



manifested in their condemnation will be in proportion to their 
guilt ; and their guilt will be in proportion to the light they 
have sinned against. The most important work of the preacher 
is, to exhibit God before all his hearers ; to make them see, if 
he can, the glorious perfections of his character, which bind 
them to love and obey him, and leave them without excuse for 
not having done it. This is the best way to promote the 
growth in grace of Christians ; for it is by this means, as the 
apostle says, that " we all, with open face, beholding as in a 
glass the glory of the Lord, are changed into the same image, 
from glory to glory, even as by the Spirit of the Lord." It is 
also by this means that restraints are laid upon the bad pas- 
sions of men, and society is rendered more orderly, quiet, and 
happy. And the same means are best adapted to promote the 
conversion of sinners. For it is by the contemplation of the 
divine character, that men are brought to see their own, to feel 
their obligations to love and obey God, and their guilt in re- 
fusing ; and thus are brought under conviction. It is also nec- 
essary to have the divine character in view, in order to love 
God and submit to him in conversion. It is by exhibiting God, 
then ; by giving to all classes of his hearers, correct views of 
"the divine character ; by showing the wisdom and goodness of 
all his ways, that the preacher will most effectually advance 
his great work, in all its parts. And when he has done this, 
and the things implied in and connected with it, then, and then 
only can he make the appeal which Paul does, and say, " I am 
pure from the blood of all men ; for I have not shunned to de- 
clare unto you all the counsel of God." 



CHAPTER XL. 

Love-self. There is one of the measures, favored by Mr. 
Bold and his friends, which, I think, is evidently sanctioned by 
the Spirit, in the increase of the revival feeling wherever it has 
been adopted ; I mean that of female praying in promiscuous 
meetings. " In proportion as revivals abound, I am persuaded 
female praying among men will increase. And, from many 
cases which I have seen, I am persuaded God lays more stress 
on this practice than any of us have done." 

Ardent. How do you prove it right ? 

F. W. Love-self has just pointed you to its good effects. 
Those prove it to be right. 



IN THE NINETEENTH CENTURY. 



289 



Ard. But we do not admit that success is a proof of the 
divine approbation. 

Th. No. Jacob's falsehood was successful in procuring for 
him the blessing which was designed for Esau, as I have already- 
observed ; but it would be blasphemous to say God approved 
of that falsehood. 

L. S. I will prove it right by other arguments. But where 
shall I prove it to be right ? I do not contend for it " in a 
public meeting in the house or temple of God, or anywhere 
else, consisting of one, two, or three hundred persons ; but 
only in a social circle of men and women, of ten, twenty, or 
thirty individuals, in a private dwelling." 

Th. It has been practised, however, in many places, in pub- 
lic meetings, in their usual places of worship, and, in many 
instances, accompanied by female exhortations. 

F. W. Yes ; and that is the ground I take. 

L. S. The first argument I use, is, that in many cases the 
women pray better than the men. 

Ard. Perhaps they do ; and perhaps they would preach bet- 
ter too : but would that make it right ? Priscilla was able to 
teach Apollos, though he was an eloquent man, and mighty in. 
the Scriptures. Yet she did not attempt to teach him in pub- 
lic. .She invited him to her house, and there she taught him 
the way of God more perfectly. 

L. S. What if a meeting is found to contain but one or two 
men capable of praying in public, and a number of women 
who are known to be able in prayer ; must the meeting be 
broken up and dispersed rather than have the women pray ? 

Th. The benefit of the meeting depends on the blessing of 
God : and the blessing of God is not to be looked for in the 
way of disobedience, but in the way of obedience. There is, 
however, in the case you suppose, no need of any difficulty. 
Let the men pray, and retire ; and then let the women con- 
tinue the meeting, by themselves, as long as they find it for 
edification. 

L. S. Paul says, " Every woman that prayeth or prophe- 
sieth with her head uncovered, dishonoreth her head." This 
passage certainly implies that the women prayed in the meet- 
ings at Corinth. 

F. W. Yes ; and not in the small circle only, but in the 
most public meetings of the church, and prophesied too ; 
which just suits my scheme, but not yours. 

Th. It proves, indeed, .that the practice existed in the church 
of Corinth, of females praying and prophesying with their 
heads uncovered, and that their doing so was improper and 
disgraceful. That they were to be tolerated in doing it with. 
25 



290 



THE PILGRIM'S PROGRESS 



their heads covered, might seem to be a fair inference, if noth- 
ing else was said to convey a different meaning. Many abuses 
had csept into that church. The one here noticed is that the 
women seemed to think that because they were made mem- 
bers of Christ, and favored with some miraculous gifts, they 
might throw off all subjection, and claim an equality with the 
men. On the contrary, the apostle would have them know, 
that the subordination originally constituted was still to be 
observed. " I would have you know, that the head of every 
man is Christ ; and the head of the woman is the man ; and 
the head of Christ is God." "For the man is not of the wo- 
man ; but the woman of the man. Neither was the man cre- 
ated for the woman, but the woman for the man." This rea- 
soning of the apostle would lead us to conclude, that the pre- 
tence of being actuated by a supernatural impulse, was no 
sufficient reason why the woman should do any thing incon- 
sistent with her subordinate station. In the following chapter 
there is much more, in relation to the exercise of the miracu- 
lous gifts with which various individuals were furnished in 
those days, for the edification of the church. All things were 
to be " done decently and in order ;" and all things were to be 
done unto edification. Two must not speak at once, under the 
plea of having a divine impulse, but one must wait till the 
other had done; for the spirits of the prophets were subject 
to the prophets. A person must not speak in an unknown 
tongue, unless there was an interpreter present, to translate 
what was said into the language of the audience, so that all 
might be instructed. Among the rules of order, and the pro- 
visions for the edification of the Church, chap. xiv. says, " Let 
your women keep silence in the churches ; for it is not per- 
mitted unto them to speak ; but they are commanded to be 
under obedience, as also saith the law. And if they will learn 
any thing, let them ask their husbands at home ; for it is a 
shame for women to speak in the church." This seems to de- 
cide the question. For, whether the apostle would have the 
women who were divinely inspired, still allowed to pray and 
prophesy with their heads covered, with a due regard to 
order and subordination, or whether he meant here to put an 
entire stop to the practice, is immaterial to the present ques- 
tion. For, none are inspired now ; and therefore all are to 
keep silence in the churches. 

L. S. Your construction of this passage proves too much, 
and therefore proves nothing. If it is wrong for a woman to 
pray, because Paul enjoins silence, then it must be wrong for 
a woman to sing, because singing breaks silence. She must 
not even submit to an examination before the church, or give 



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291 



testimony before the church. But, in truth, it says nothing 
about praying at all. 

Th. I am not desirous of applying the passage to any thing 
but what was the subject of discourse in the text and con- 
text. The apostle was speaking of the order of their meetings 
for worship, and the manner in which each member should 
exercise his gifts for the edification of the whole. The subject 
included praying and prophesying, speaking with tongues, the 
inspired composition of hymns to be sung, and explanation of 
the doctrines and duties of the Gospel. If the woman was to 
be silent as to all these, she would have no opportunity to pray, 
nor exhort, nor preach, nor direct the hymns to be sung. But 
yet, she might not be prohibited from joining with others in 
singing the hymns given out by those authorized to do it, nor 
be prohibited from answering questions in her examination for 
church membership, nor in giving testimony before the church. 

L. S. Will you give your arguments on the other side of 
the question ? 

Th. My first argument has been partially brought into view 
already. God made woman to hold a subordinate place. That 
place is her proper sphere of action. Gen. ii. " And the Lord 
God said, It is not good that man should be alone : I will make 
him a help meet for him." Here, the design for which she 
was made is expressed. It was not that man should have a 
head to rule over him, nor a slave to be lorded over ; but a 
help, an assistant, suitable for him. Man is to be the principal, 
woman the assistant. He is to be the head of this lower crea- 
tion, and she is to be such a help as he needs. It was the di- 
vine constitution that man should stand first, and that woman 
should stand second. This divinely constituted subordination 
is recognized throughout the Scriptures. After the fall, God 
sai#to the woman, "Thy desire shall be to thy husband, and 
he shall rule over thee." In the New Testament it is said, 
"Wives, submit yourselves unto your own husbands, as unto 
the Lord." In a passage already quoted, " The head of every 
man is Christ ; and the head of the woman is the man." The 
place of woman, then, is a subordinate place. She may be 
superior in point of talents ; she may surpass her husband in 
wisdom and piety ; but she must not usurp his prerogatives, 
and make herself the head. And if she possesses a high de- 
gree of wisdom and piety, she will not attempt it. Let this be 
borne in mind. For a disregard of this divine constitution is a 
serious injury to the woman as well as to the man. Her proper 
dignity, and her greatest usefulness, require that she should 
keep the place for which she was made. And those do not 
act the part of friends, but of enemies, who endeavor by flattery 



292 



THE PILGRIM'S PROGRESS 



to persuade her to abandon her proper place, and usurp that 
of man. 

Now, the argument I derive from the consideration of the 
proper place of woman, is this : When an individual prays 
audibly, whether in the social or public meeting, he leads their 
devotions for the time being, and the other persons present are 
led by the speaker. The speaker acts as the head, and the 
others act a subordinate part. I take this to be self evident, 
in the case of all extemporaneous prayer. It may not be so 
in the use of forms prescribed by some acknowledged author- 
ity ; though even there, some headship may be exercised in 
directing what shall be used, and what omitted. In extempo- 
raneous prayer, the person who leads occupies the place of 
head, for the time being. He is expected to give utterance to 
such thoughts as are adapted to the occasion, and suited to the 
circumstances of all ; and they are expected to follow him in 
their thoughts, and silently to join in all his confessions, and 
petitions. Where this is not done, the exercise of social prayer 
is not suitably performed. As this is evidently so, I take the 
argument to be a conclusive one to show the impropriety of 
females attempting to lead in prayer in the presence of men. 

L. S. But, suppose a woman teaches a school of both sexes, 
may she not open and close it with prayer? Or, suppose a 
pious woman at the head of a family, whose husband is absent 
or disqualified, must she omit family worship ? 

Th. Where God, by his providence, has made a woman the 
head, I have no objection to her acting as such. I would not 
have her fail to do it. But God has not made any woman the 
head of a common prayer-meeting, unless the meeting is made 
up of women, or women and children. 

L. S. Suppose the meeting is made up of both sexes, and 
those whose business it is to take the lead of the meeting* call 
upon the women to pray, may they do it then, in obedience to 
that call ? 

Th. JSTo. The commands of the husband or father never 
can supersede the commands of God. This proviso is sometimes 
expressed, " Children, obey your parents in the Lord ; for this is 
right." And where it is not expressed, it is always understood. 
The subordination which God has constituted, must be carried 
through. The authority of an inferior cannot release us from 
the authority of the superior. We must obey God rather than 
man. 

L. S. What is your second argument against the praying of 
females in promiscuous meetings ? 

Th. It is contrary to nature. God has appointed man to 
hold the first place, and woman the second, as we have already 



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293 



seen. It would be an impeachment of his wisdom and goodness 
to suppose he had not qualified each for his station. We must 
believe, then, that the nature of man is such as to qualify him 
to lead, and that of woman to be led. Those works which re- 
quire boldness, activity, energy, and enterprise, are the proper 
works of man. To these his nature is adapted ; and these 
qualities we admire in him. But in a woman, they would be 
entirely out of place. The proper place of woman is such as 
requires softness and delicacy, a shrinking from observation, a 
modest and retiring disposition. And where these qualities are 
wanting in a woman, we feel as if she was not well fitted to fill 
the place assigned her by the divine constitution. It is contrary 
to nature, that a woman should voluntarily leave her own 
sphere, and put herself forward to take the most conspicuous 
place, in a mixed assembly. She must do violence to the na- 
tive modesty and delicacy of the female character, or she must 
have those qualities overborne by some excitement, which, for 
the time, changes the whole current of the soul. Accordingly, 
it has been common to find the woman, at first, start back from 
the proposal. And when a favorite preacher, whose word they 
have been taught to regard as about equal to the dictates of 
inspiration, has urged them not to refuse to pray, and assured 
them that it would be grieving the Holy Spirit, if they did, 
it has required even then a great struggle in them to overcome 
the dictates of nature, and do violence to their constitutional 
modesty and delicacy. There is something in the nature of 
man, also, which leads to the same conclusion. When we see 
a woman leave her proper sphere, and assume the place which 
God has assigned to another, it gives us pain. Our native 
sense of propriety revolts. We can no longer regard such a 
woman with the respect we have done. She sinks in our estima- 
tion. We may regard her as pious, but we shall also regard her 
as weak-minded. We may pity her, that she should thus be en- 
ticed from the path of duty, and rendered the victim of cunning 
or fanaticism, but our pity will be nearly allied to contempt. 
That God has constituted us with such a nature, is a decided 
indication that the practice in question is wrong. 

L. S. What is your third argument against the praying of 
females in promiscuous meetings ? 

Th. The analogy of Scripture is against it. I mean that the 
whole course of God's dealings with his visible Church, both 
under the old dispensation and the new, is against it. Moses, 
and not Miriam, was the chosen lawgiver of Israel. J oshua, 
and David, and Solomon, were the distinguished leaders of the 
nation, in war and in peace, and not any of the other sex. 
Amono* the seventy assistants selected for Moses in the wilder- 
25* 



294 



THE PILGRIM'S PROGRESS 



ness, not a woman was to be found. Among the writers of the 
Holy Scriptures, there is not a single female. And though De- 
borah and Huldah are mentioned as prophetesses, in the Old 
Testament times, yet it is to be observed, that, in the mention 
made of them, and the part they acted, there is a marked dif- 
ference between them and the inspired men — a difference which 
shows, that, although extraordinary cases, they were careful to 
preserve the decorum which belongs to their sex. They did 
not go forth, as was usual for the prophets, to publish the word 
of the Lord revealed to them, but remained at their homes, and 
communicated to individuals what the Spirit of inspiration sug- 
gested. 

Under the new dispensation, there is no example of a female 
being called to the Christian ministry, nor to any such place in 
the Church as makes it the duty of the incumbent to lead in 
the devotions or the business of a mixed assembly. The twelve 
apostles were all men ; and the same is true of the seventy 
preachers sent forth during the personal ministry of our Lord. 
The seven deacons ordained at Jerusalem by the apostles, were 
of the same sex ; and so also were the bishops and deacons so 
frequently mentioned in the apostolical epistles. Neither Tim- 
othy nor Titus received any directions for the ordination of 
women to any ecclesiastical office. And whenever mention is 
made of the transaction of church business, it is done by the 
brethren, and not by the sisters. It is true that the term ser- 
vant, applied to Phebe by the apostle, is thought by some to 
indicate that she was a deaconess, an office which existed in 
early times in the eastern countries. But this was an occasion- 
al office, to which aged females were appointed, whose duties 
were confined to their own sex, and to be exercised in cases 
where, from the prevailing customs, access was denied to the 
men. The office was never understood to give those who held 
it any prerogatives over the other sex, nor to interfere, in the 
smallest degree, with that re tiredness and subjection, on the 
part of females, which the apostolical writings so abundantly 
enjoin. Indeed, the very existence of the office in the eastern 
countries, where only it was necessary, is a proof with how 
much care the primitive Christians guarded all the decorums of 
social intercourse, making this provision in order that the plea 
of necessity might not be urged for the neglect or violation of 
any of the established rules of decency or propriety. The 
agency of woman is indeed often mentioned in the New Testa- 
ment. But it is an agency exercised in private, or at the fire- 
side, and which retired from observation and sought conceal- 
ment. It was never an agency which courted notoriety, and 
sought to place itself before the public eye. When our Lord 



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295 



was upon earth, and had no certain dwelling place, but went 
about doing good, he was followed by certain women, among 
whom honorable mention is made of "Joanna, the wife of 
Chuza, Herod's steward, and Susanna, and many others, who 
ministered unto him of their substance." Dorcas "was full 
of good works and alms-deeds which she did." Phebe had 
been a succorer of many, and of the apostle himself ; and the 
others who are mentioned as having labored much in the Lord, 
were doubtless those who had distinguished themselves in the 
same manner. Such being the course of God's dealings with 
his visible Church, I infer, that he has not called a woman to 
occupy the place of a leader in the church, neither as a perma- 
nent office, nor as an occasional service. And therefore she 
ought not to be called upon to do it. 

L. S. Have you any other arguments against the praying of 
females in promiscuous meetings ? 

Th. I have already quoted Paul's direction : " Let your 
women keep silence in the churches ; for it is not permitted 
unto them to speak; but they are commanded to be under 
obedience, as also saith the law. And if they will learn any 
thing, let them ask their husbands at home ; for it is a shame 
for women to speak in the church." 

L. S. " This is not to the point. The apostle is not here 
speaking of praying, nor of teaching. He is speaking of the 
practice of interrupting the speaker in a disputatious and disor- 
derly manner, by questions and objections." 

Th. Were the other sex, then, still allowed to " interrupt the 
speaker in a disputatious and disorderly manner, by questions 
and objections ?" I presume not. What was said about order, 
and decency, and every thing being done to edification, would 
go to correct such a practice. But if the apostle, in enjoining 
silence, means to prohibit the asking of a question for explana- 
tion, much more is it implied that he would not have them 
attempt to preach or pray. For the propounding of a ques- 
tion, in a modest manner, would imply no assumption of the 
place of a head or leader of the meeting, while the attempt to 
. preach or pray, would do it. If it is a shame for a woman to 
speak in the church, for the purpose of learning any thing, 
much more must it be a shame for her to assume the lead of 
the meeting. 

L. S. This passage speaks of the church. It does not say 
any thing of the small meeting in a private house. 

Th. In the days of the apostles, no such distinction was 
made between small and large meetings. Every meeting called 
together, was a church, in the scripture sense of the word. 
When Paul wrote to the Romans, he sent his salutations to 



296 



THE PILGRIM'S PROGRESS 



Priscilla and Aquila, and to the church in their house. This 
was, doubtless, a small meeting in a private house. But m 
such meetings the women were to keep silence. 

There is another passage of similar import. _ In 1 Tim. 11., 
" Let the woman learn in silence, with all subjection. But I 
suffer not a woman to teach, nor to usurp authority over the 
man, but to be in silence. For Adam was first formed, then 
Eve." 

L. S. " This passage is generally thought to prohibit female 
preaching ; but I am inclined to think that the apostle alluded 
to the same practice that he reprobates in his epistle to the 
Corinthians, of interrupting the speaker, by disorderly ques- 
tions. Nothing is said about females praying. You might as 
well produce the first verse of Genesis as this, to prove that 
females ought not to pray in the presence of men " 

Th. Not quite. For though praying is not mentioned ex- 
pressly, I think it is clearly implied. There are three things to 
which the passage may be supposed to have reference : First, 
asking questions of the speaker, as you say ; second, teaching, 
which is expressly mentioned, and which includes instruction, 
exhortation, and the like ; and third, leading the assembly in 
prayer. The reason for the prohibition, whatever that pro- 
hibition shall be thought to be, is the divinely constituted sub- 
ordination of woman. "For Adam was first formed, then 
Eve." And this is given as a reason why the woman should 
not usurp authority over the man, but be in silence. Now, if 
the less departure from her proper subordination is prohibited, 
much more is the greater. Of the three things supposed, that 
of asking an explanation would be the least ; that of expressing 
her own opinion would be the next ; and that of assuming the 
lead of the whole assembly, would be the greatest. You think 
the least is what the apostle has in view, and means to pro- 
hibit. You grant, however, that the general opinion is, that it 
was the second thing supposed, female preaching and exhorta- 
tion. I think it includes both these, and praying too, because 
all would be violations of that order and subordination which 
God has constituted. And the last is certainly the greatest. 

L. S. I do not admit that. 

Th. I know you do not ; but I think it is evidently true. A 
question might certainly be asked with a sincere desire to ob- 
tain information ; and it might be asked in a modest manner. 
If it were proper for a woman to speak at all in the church, in 
the time of worship, it would seem as if this would be proper. 
The next thing would be for a woman to exhort or teach. In 
doing that, the speaker only expresses his own opinion^ and 
supports it as he can by reason and Scripture. There is no 



IN THE NINETEENTH CENTURY. 



29? 



necessity of his assuming an air of authority, when he preaches 
oi exhorts. And no one feels bound by the opinions he ex- 
presses, any further than he proves them. But when any one 
prays, he takes the place of leader for the whole assembly, and 
practically requires every one present to follow his dictation in 
their devotions. This, then, is the highest exercise of author- 
ity, among the three things supposed. And for a woman to 
do it, is the greatest departure from that place of subordina- 
tion which God has assigned her. 

F. W. You reason plausibly. But I think it is best to fol- 
low the Spirit. And if the Spirit prompts a woman to pray, I 
say, let her pray ; or if it prompts her to speak, I say, let her 
speak. "Where the Spirit of the Lord is, there is liberty." 

Th. You take for granted two things, which need to be 
proved. First, that it is the Spirit of the Lord which prompts 
a woman to pray in a promiscuous meeting, and not some other 
spirit ; and second, that the spirits of the prophets are not 
subject to the prophets, nor to any rules of propriety or order 
laid down in the Scriptures. And you misapply a declaration 
of the apostle, spoken on another subject, and wrest it to jus- 
tify your violation of some of the plainest rules he has given. 
Let the context be consulted, and it will be evident that the 
meaning of the passage is, where the Spirit of the Lord is 
present by his sanctifying influences, there is freedom from the 
yoke of the ceremonial dispensation, freedom from the bondage 
of sin, and freedom from the curse of the law. There is no 
liberty given to the sons of God to dispense with the rules of 
decorum, nor to disregard any of the directions which God has 
given for the regulation of our conduct. And no real Christian 
can desire any such liberty. 



CHAPTER XLI. 

Ardent. Suppose we consider the practice of praying for 
people by name, as has been extensively practised. 

Thoughtful. There is the less need of spending much time 
about that, since Mr. Bold and some of his friends have deci- 
dedly condemned its practice in public. 

L. S. It is the abuse of it which they have condemned, but 
not the practice altogether. 

F. W. And if they did, I should still be in favor of it I 
think it a capital measure, 



298 



THE PILGRIM'S PROGRESS 



Th. What is the use of calling out the names of particular 
persons or churches in prayer ? Cannot a sufficient degree of 
definiteness, as to the object of our petitions, be expressed, 
without their being named ? 

F. W. Not so well as by calling them by name. And then 
it is adapted to have a good effect upon the individual prayed 
for. If he hears himself named, he knows who is meant ; 
otherwise he will be apt to think it some other person. 

Th. My great objection to the practice is not so much the 
mention of the name, as it is the manner in which it is done. 
Edwards says : " There is a way of reflecting on others, and 
censuring them in open prayer, that some have ; which, though 
it has a fair show of love, yet is indeed the boldest way of re- 
proaching others imaginable, because there is implied in it an 
appeal to the Most High God, concerning the truth of their 
censures and reflections." This brings into view my objection. 
It is profaning prayer, thus to prostitute the duty to the ex- 
pression of all the bad things we have heard or thought con- 
cerning the individual prayed for. And this is often done un- 
der circumstances where the individual, if present, has no 
means of redress ; unless, indeed, as I have sometimes heard 
to have been done, he kneels down, and prays in turn, for his 
accuser, in the same manner, and tells the Lord how bad he is. 
In the operation of these new measures, many cases have oc- 
curred of a character exceedingly exceptionable. Aged min- 
isters of good reputation, have been prayed for, by fanatical 
young men, as " old, gray-headed sinners, leading souls to hell 
and aged and exemplary private members of the churches, as 
"old hypocrites," and the like. This is not only profaning the 
duty of prayer, but it is a gross violation of those commands 
which require respect for age and station. 

L. S. But we must be plain-hearted, and " pray the truth 
about people." It is common, where the name is not men- 
tioned, to tell the Lord that we ask such and such things for 
his " servant," when we have no idea that the person prayed 
for is the servant of G-od, but know him to be the servant of 
the evil one. I would not be guilty of any such hypocrisy. 

Th There is no need of hypocrisy or falsehood in prayer, 
any more than there is of slander and abuse. If one asks for 
prayers, he can be designated as the one who has asked an in- 
terest in our prayers. If he is sick, or has lost a friend, he 
can be designated as such. I believe I have never found any 
difficulty in particularizing the individual intended, without 
adopting the practice I condemn. 

F. W. Abraham said in prayer, " Oh that Ishmael might 



IN THE NINETEENTH CENTURY. 



299 



live before thee !" That seems to me the most simple method, 
and the best. 

Th. That was secret prayer, for aught we know. # I think 
you cannot find an instance of its being done in public. But, 
it is the manner of doing it, the denunciation and abuse of 
good men and bad men, which is thus attempted, to which I 
chiefly object. You have no right to take such an opportunity 
of arraigning me, or anybody else you dislike, before an audi- 
ence where I cannot reply, and take that opportunity of de- 
faming me. 

F. W. Oh, you mistake. I never do it in that way. I al- 
ways do it kindly. 

Th. But it has been done in that way. And it is still so 
done. An instance lately occurred in Westerly street, of which 
a minister writes : " To illustrate still further the spirit which 
prevails, I will relate parts of a conversation that a certain min- 
ister had with another in my presence. The name of an absent 
brother was mentioned, and it was observed by the other, that 
he was a distinguished preacher. ' But, (said the first,) he is 
as dead as a door-nail. I lately attended a four days' meet- 
ing, and heard him preach, and he was far from coming up to 
the standard. It is true, the man was killed off at the first 
prayer-meeting. After the ministers got together, they pro- 
posed to spend a season in prayer, and this brother was called 
on first. While praying, Mr. B. came in, and appeared to look 
at him with astonishment ; and when he was done, he kneeled 
down, and burst out like thunder, * O Lord, what praying !' " 
Such is the account given by one who seemed to approve if it. 
And now I would ask, who made this Mr. B. a judge of his 
brother's heart ? How did he know that the prayer he de- 
nounced was not from an humble and contrite heart ? And if 
he had reason to suspect any defect, why did he not take his 
brother alone, and kindly endeavor to convince him ? But this 
is according to the spirit of the times. 

L. S. I have heard ministers say they thought it did them 
good to be prayed for as cold ; for it led them to examine, and 
see if it was not so. 

F. W. Yes. And I heard one minister justify the practice 
of praying that ministers might be converted, because they 
often need it. At least, he said he did. 

Th. To be abused by another, may be the occasion, through 
divine grace, of increasing our meekness and humility. But if 
it should be so, that does not justify the man who abuses us, 
I insist that we must not do evil, that good may come. 

F. W. I have no doubt it often brings the sinner to think 
of his character and condition, when he hears it fully described 



300 



THE PILGRIM^S PROGRESS 



in prayer, by one that has had little opportunity to know 
him. 

Th. If it always had that tendency, that would not make it 
right. But it seems to me much more likely to prejudice a 
man against a religion of which he regards it as a part, to at- 
tack even strangers, in this way, and tell the Lord a long and 
disgusting story about them. The apostle certainly practised 
great courtesy himself, in his treatment of the impenitent ; and 
often enjoins it upon those to whom he writes, that they should 
be careful not to give needless offence ; but by a kind and con- 
ciliatory treatment endeavor to win men to attend to the means 
of grace. He says, " Give none offence, neither to the Jews, 
nor to the Gentiles, nor the Church of God ; even as I please 
all men in all things, not seeking mine own profit, but the profit 
of many, that they may be saved." "For though I be free 
from all men, yet have I made myself servant unto all, that I 
might gain the more. Unto the Jews I became as a J ew, that 
I might gain the Jews ; to them that are under the law, as 
under the law, that I might gain them that are under the law. 
To the weak became I as weak, that I might gain the weak ; 
I am made all things to all men, that I might by all means save 
some. And this I do for the Gospel's sake, that I might be 
partaker thereof with you." These passages express the spirit 
by which he was actuated. While he never gave up the great 
truths of the Gospel, for the sake of pleasing men, he gave up 
every thing that he could lawfully give up, for the sake of 
promoting the progress of the Gospel, and saving souls. 

Ard. The disposition to censure others, in prayer or other- 
wise, which Edwards saw in his day, he speaks of as one of 
the greatest evils accompanying that revival. And though he 
thought some real Christians had fallen into it, in some degree, 
he says, " this bitter root of censoriousness must be^ totally 
rooted out, as we would prepare the way of the Lord." 

Th. Davenport was brought to see and confess his sin, in 
this particular. He says : "The method I used for a consider- 
able time with respect to some, yea, many ministers in several 
parts, in openly exposing such as I feared or thought uncon- 
verted, in public prayer or otherwise ; herein making my pri- 
vate judgment, in which I much suspect I was mistaken in 
several instances, and I believe also that my judgment concern- 
ing several was formed rashly, and on very slender grounds : 
I say, making my private judgment the ground of public actions 
or conduct ; offending, as I apprehend, although in the time of 
it ignorantly, against the ninth commandment, and such other 
passages of Scripture as are similar ; yea, I may say, offending 
against the laws both of justice and charity." 



IN THE NINETEENTH CENTURY. 



301 



But the practice is continued in our day. A minister says : 
« At a protracted meeting, the clergyman who took the control 
of it, (Strangeways, as I think,) called on all professed Chris- 
tians, at the "commencement, to come into the aisle and confess 
their' sins to Urn. Many did this; while a number of others 
declined. These latter persons were frequently, during the 
meeting, the objects of the preacher's sneers and sarcasms, and 
bitter denunciations." 

Now I think such denunciations and prayers, as these, are 
not adapted to win men to give the Gospel a candid hearing. 
If they suppose this is true religion, and that m a high degree, 
I think it will strengthen their prejudices against it exceed- 
ingly, and drive them far away from the churches and prayer- 
meetings where such things are practised. 

Ard. Edwards mentions a sort of imprecations m prayer. 
He says : « Some have a way of joining a sort of imprecations 
with their petitions, though but conditional ones, that appear 
tome wholly needless and improper." "If we give way to 
such things as these, where shall we stop? A child that 
suspects he has an unconverted father and mother, may pray 
openly that his father and mother may either be converted, or 
taken away and sent to hell now quickly, before their guilt is 
greater ' ' 

Th. Something of the same nature has existed in this region 
among the friends of the new measures. But there is another 
thino- in regard to their manner of praying, which is exceedingly 
offensive. °It is the affectation of familiarity with the Divine 
Being, and the introduction of expressions which are strange, 
vulgar, and often ludicrous. How any man can think these 
things an expression of superior piety, is difficult to conceive. 
The pure spirits above are represented as veiling their faces be- 
fore the Majesty of heaven and earth. Holy men of old, when 
favored with the clearest views of God, abased themselves be- 
fore him, with the deepest reverence. Job said, " I have heard 
of thee by the hearing of the ear ; but now mine eye seeth 
thee : wherefore I abhor myself, and repent in dust and ashes. 
And Isaiah, when he had his glorious vision of the Lord, said, 
" Woe is me ! for I am undone ; because I am a man of unclean 
lips, and I dwell in the midst of a people of unclean lips ; for 
mine eyes have seen the King, the Lord of Hosts." 

F. W. But are not penitent sinners encouraged to come 
boldly to a throne of grace, as children to a father ? 

Th. Yes ; but it is with a child-like spirit they should come ; 
such a spirit as becomes a dutiful and affectionate child, who 
respects his parent, and treats him as the fifth commandment 
requires. It is not with such familiarity as a man approaches 
26 



302 



THE PILGRIM'S PROGRESS 



his equal, much less with such indelicate freedom as a well- 
bred man who respects himself would be ashamed to use to- 
wards any one, in the presence of others. To affect a familiar, 
talking manner, in our public addresses to God, appears to me 
to betray as much a want of good taste, as it does a want of 
right feelings towards God. It is adapted to disgust those 
who have a common sense of propriety, as it is to shock those 
who are accustomed to treat their Maker with reverence. 

Ard. The prayers of some appear little else than a repetition 
of the divine name, or titles, in a manner very painful to hear. 

Th. When the name of God is used irreverently, it must be 
considered a breach of the third commandment. And its be- 
ing done in prayer or preaching, only aggravates the crime. 
The prayers recorded in Scripture afford no such examples. In 
some of the most serious and ardent prayers, there is a repeti- 
tion of the calling upon God, but very unlike what we often 
hear now. There it is an expression of earnestness, and devo- 
tion ; but here, it is an expression of emptiness and the want 
of something to say. 

Ard. There is another fault in relation to prayer, common 
among the new-measure men. I mean that of loud praying in 
the closet ; by which what ought to be secret prayer, is ren- 
dered public. 

F. W. I like that. It lets people know how much we pray ; 
and so increases their opinion of our piety. 

Th. So did the ostentatious praying of the Pharisees. It 
imposed upon the ignorant, and made them think they were 
wonderfully pious ; but our Lord has directed us to avoid such 
ostentation. 

L. S. But in this way people often hear themselves prayed 
for ; and this is likely to have a good effect upon their minds, 
and lead them to serious reflection. 

Th. And sometimes people have heard themselves prayed 
for in a manner that was not adapted to produce a good effect 
upon their minds. They have heard themselves charged with 
faults before the Lord, of which they were conscious of being 
innocent. And there is reason to believe this loud praying has 
sometimes been for the very purpose of being heard by human 
ears, and not by the Lord alone. It is thought by many, that 
some of these new-measure men must be very good men, even 
if their measures are wrong, because they spend so many hours 
every day in prayer ; which could only be known by their prac- 
tice of praying so loud as to be heard. 

Ard. It is just such an argument as would justify the scribes 
and Pharisees, in our Saviour's time. But, if it is from a mis- 
taken sense of duty, it is certainly no proof of true piety, but of 



IN THE NINETEENTH CENTURY. 



303 



the want of it. True piety includes humility. It does not 
court observation, but the contraiy. 

Th. There is a practice of speaking very loud in their public 
prayers, also, which partakes of the same character. It is often 
perhaps, mistaken for the expression of great engagedness, 
when, in truth, it is very good evidence of a want of the true 
spirit of prayer, which is eminently a meek, modest, and re- 
tiring spirit. I agree with a friend, who says : " It may be 
safely affirmed, that no man ever prayed in a loud and boister- 
ous manner, under a deep and lively sense of the nature and 
design of prayer, and especially when realizing something of 
the infinite holiness, perfection, and glory of the Godhead, in 
contrast with his own creature nothingness, and his vileness as 
a sinner." It may be necessary to resort to vociferation, to 
conceal the want of feeling,- or to produce animal excitement. 

F. W. The Bible says, " Cry aloud, and spare not." I 
have no idea of just whispering over a prayer. 

Th. If it is a prayer in a social circle, or in public, it is de- 
sirable that it should be loud enough and distinct enough, for 
all present to join in it. But if it is closet prayer, then it should 
be made according to the Saviour's direction, " Enter into thy 
closet, and when thou hast shut thy door, pray to thy Father 
which is in secret, and thy Father which seeth in secret, shall 
reward thee openly." As to the direction to the prophet, to 
which you refer, it was not a direction for prayer, but for preach- 
ing. " Cry aloud, spare not, lift up thy voice like a trumpet, and 
show my people their transgression, and the house of J acob their 
sins." The preacher should speak loud enough to be distinctly 
heard by his audience ; but farther than that is not needful. It 
is not by vociferation, that men are led to see their sins, but by 
arguments addressed to the understanding and conscience. 

Ard. It has been the practice of some of the new-measure 
men, to have several speak or pray at once in their meetings. 

F. W. It is perhaps in the way of responses ; crying amen, 
so be it, and the like ; which I cordially approve, as it tends 
not only to keep up the feelings of those who do it, but to en- 
courage and animate him who is leading in prayer. 

Th. It has been so represented, sometimes ; but it is much 
more than that. Instances have occurred of a number pray- 
ing at once, and several talking at once, in different places. 
And Mr. Strangeways, if I understand it, calls upon the anx- 
ious to pray in the anxious meeting, numbers at the same time ; 
and also in other meetings. 

One minister says : " The anxious meetings were, m some 
instances, scenes of the greatest confusion. It is asserted, by 
those who heard, that one of the ministers directed them \ to 



304 



THE PILGRIM'S PROGRESS 



pray aloud, and to pray altogether." One testifies that, " A 
preacher at a protracted meeting, said : ' We will now all hold 
down our heads for a few moments, and pray together/ At 
C. all sometimes prayed together in softly words, and thus 
kept away temptations." I have been credibly informed that 
two or three hundred were sometimes praying audibly together 
at C, and many of them in very loud words, and sighs, and 
groans. Two or three were addressing the people together at 
the same time, several times during this meeting. At one 
time, when some were crying out, one preacher observed : " Oh, 
we are willing that you should cry right out, and break in upon 
us, as they did upon the apostles on the day of Pentecost." 

A minister says: "At an eight days' meeting at B., some 
were crying out to know what they should do to be saved ; 
others fell to the floor, under the power of God. One old man, 
a deacon of the church, fell down upon the floor, and declared 
that he never experienced the power of God before. Two of 
my neighbors, who experienced religion last winter, were 
brought down under the power of God. One of them lay on 
the ground, for an hour, in a prayer ring, formed out of doors." 

A friend of the new measures, giving an account of a meet- 
ing among his people, says of some sinners : " Such was their 
overwhelming sense of God's high and reasonable claims upon 
them, and of their own guilt and ill desert, in so long refusing 
to submit to those claims, as in some cases to deprive them of 
their muscular strength, and literally to prostrate them before 
God for hours. And even, in some cases, officers in the 
church had such an overwhelming sense of the divine presence, 
and the worth of souls, that, like the Prophet Daniel, their 
' comeliness was turned into corruption, and there remained no 
strength in" them.' " 

An intelligent gentleman says : " Last Sabbath I spent at 
R., where the church is holding a protracted meeting. Mr. 
Strangeways takes an active part in it. This is the thirteenth 
day since the meeting commenced, and it is expected that it 
will continue some time still, Many new measures are adopted, 
so new and strange, that my heart revolts from them. It ap- 
pears to me that there is too much contrivance and artifice em- 
ployed to produce excitement. The young converts are placed 
in the front of the pulpit with the older professors ; and when 
a prayer is offered, the whole house is required to kneel and to 
respond. Mr. Strangeways went from seat to seat, and I 
heard from him such expressions as these : ' Pray away then?, 
you young converts — I can't hear you. Pray out — pray out !' 
These expressions he made use of continually. I must say, that 
it looked more like Babel than a religious meeting. Can it be, 



IN THE NINETEENTH CENTURY. 305 

that a man can enjoy communion with God in the sanctuary, 
amidst the most distracting confusion ? Is it right that three 
or four prayers should be offered aloud at the same time ? 
Does prayer consist in the use of the most intemperate expres- 
sions, in which there is no meaning ?" 

L. S. I do not like these disorders ; and I believe there are 
many of the friends of Mr. Bold who dislike them as much as 
you do. And I do not see why they should be held responsible 
for what they neither practise nor approve. 

Th. If they would only let the public know that they disap- 
proved of them, and endeavored to prevent them, the case 
would be different. But while this is not done ; and while Mr. 
Strangeways is patronized, encouraged, and supported by 
Presbyterians; those who do not make known their disapproba- 
tion, when they have occasion to do it, will be reckoned, and 
ought to be reckoned, as the supporters of these things. 

F. W. I like those things which you call disorders. I think 
much of the life and power of religion depends upon them. I 
do not like those professed friends of revivals " who retard and 
check glorious revivals of religion, by an over-righteous zeal 
for profound silence, or what they call order. I would not 
condemn a revival because much visible agitation and noise do 
not attend it. No, a sovereign God may even condescend to 
meet the unreasonable prejudices of men, and save their chil- 
dren, by what are called noiseless revivals. I doubt not that 
many favorable beginnings of revivals have been checked, by 
commanding the subjects of them to quench the Spirit, by not 
suffering them, or by causing them to believe it a sin, to give 
vent to their feelings.'' ' And I think, with Mr. Bold, that 
when God compels men to groan, you cannot hinder them. 

Th, It is worthy of remark, however, that the necessity of 
groaning, or crying out, or falling down, or any other violent 
expressions of feeling, depend very much on the opinions 
which prevail as to the propriety of such things. They rarely 
happen where they are thought wrong, and are discouraged. 
But they often happen where they are thought much of. I 
blame the leaders, more than I do the subjects, of such things. 
For, I have no doubt, that ignorant and highly excitable per- 
sons are often in such a state of the nervous system, that groan- 
ing, crying out, falling down, and the like, are, for the time, 
involuntary and unavoidable. But these calls upon persons to 
pray out, several at a time, have no such excuse with those 
that encourage them ; it must be a matter - of calculation, in 
order to increase excitement. But it is a plain violation of the 
rules of order which the apostle gives in the 14th chap, of his 
first epistle to the Corinthians. He there forbids the exercise 
26* 



306 



THE PILGRIM'S PROGRESS 



of their spiritual gifts in any way that tends to confusion and 
disorder : " For God is not the author of confusion, but of 
peace, as in all churches of the saints." And he closes his di- 
rections with this emphatic sentence: "Let all things be done 
decently and in order.' ' 



CHAPTER XLTL 

Ardent. Do you think those bodily agitations of which we 
were speaking, can be any other than the work of the evil spirit ? 
Do not the Scriptures speak of those " whose coming is after 
the working of Satan, with all power, and signs, and lying 
wonders ?" 

Thoughtful. After allowing for some cases which are in- 
tended to deceive, I must believe there are a multitude in which 
the subjects must be acquitted from any such intention. 

F. W. Thank you for that. I know that those who em- 
brace your views of theology, have been in the habit of de- 
nouncing them as cases of imposture. But I regard them as the 
work of the Holy Spirit. When any one has an adequate sense 
of the condition of sinners, he must groan. When he feels the 
love of God shed abroad in his heart, what wonder if his 
strength is taken away, and he falls under the power of God ? 
When he has strong desires for the salvation of sinners, what 
wonder if he is filled with pain, and agonizes in prayer for 
them ? 

Th. I do not regard these bodily agitations as a special 
work of the good Spirit, any more than as the special work of 
the evil spirit. I do not think there is any thing supernatural 
in them at all; or that there is necessarily any more praise or 
blame to be attached to them, than to a fit of the palsy. ; W T e 
may suppose that if a revival of religion begins, Satan will do 
all he can to bring it into disgrace. And as every act of ex- 
travagance and disorder does tend to bring disgrace upon that 
religion of which it is supposed to be a necessary accompani- 
ment, we may suppose he will take special pains to promote 
every thing of an extravagant and disorderly nature. And if 
he can get good men, and good ministers, to countenance and 
promote such things, it will give them so much the greater cur- 
rency. But that he should have power over the bodily organs 
now, as he had, in some cases, in our Saviour's time, I do not 



IN THE NINETEENTH CENTURY. 



307 



think we are warranted to believe. " Resist the devil, and he 
will flee from you," is the divine direction. He can do nothing 
with us, now, beyond temptation, without our own consent. 
If, therefore, we should see a religious excitement now, accom- 
panied with all the bodily agitations with which the Kentucky 
revival was accompanied, in the beginning of this century ; if 
we should see large assemblies shouting, and jumping, and 
falling, and groaning, and laughing, and dancing ; if we should 
see them barking like dogs, and having their limbs distorted by 
the jerks, like those who have the disease called St. Vitus 's 
dance ; I should, indeed, think there was a species of insanity 
come upon them ; but I should not think there was, of course, 
any more of Satanic influence than there is often exerted 
among us, in promoting false conversions, and unfounded hopes. 

F. W. Nor any more influence of the Holy Spirit, I suppose. 

Th. Certainly not. For I think that a quiet state of body 
and mind is most favorable to the influence of the Holy Spirit ; 
and that every thing agitating or exciting, beyond what is ne- 
cessary to call attention to the truth, is unfriendly to a work 
of grace. Such strange bodily agitations, as turn the attention 
of people from themselves and their own hearts, to the exter- 
nal condition of things around them, would be exceedingly un- 
favorable to the promotion of true religion. We may derive 
some profit, I think, from what was taught the Prophet Elijah : 
" And he said, Go forth, and stand upon the mount before the 
Lord. And behold, the Lord passed by, and a great and 
strong wind rent the mountains, and brake in pieces the rocks 
before the Lord ; but the Lord was not in the wind : and after 
the wind an earthquake ; but the Lord was not in the earth- 
quake : and after the earthquake a fire ; but the Lord was not 
in the fire : and after the fire a still small voice." It was the 
last, and not the others, that indicated the presence of God. 
Those who are pleased with noise seem not to know what are 
indications of the divine presence. And if the heavenly dove 
should condescend to come among them, they take the ready 
means to drive him away. 

F. W. You bear rather hard upon us, I confess. I thought, 
a little while ago, that you were inclined to be a little charita- 
ble, for once. But now you seem to be just as uncharitable 
as ever. 

Th. I cannot, with the Bible for my guide, think well of a 
religion which consists in noise, or is promoted by noise. 

Ard. I should like to hear some farther reasons for the 
opinion you have expressed in relation to these bodily agita- 
tions. It will be some relief to my mind, if I can be convinced 



308 



THE PILGRIM'S PROGRESS 



they are not all either cases of imposture or of Satanic influ- 
ence. 

Th. The imagination is known to have great influence on the 
nerves of many people, so that almost any effect which they 
expect to have produced upon them by an operation, will be 
produced when they only imagine the operation to take place, 
as well as when it actually takes place. This is abundantly 
shown by well-attested facts, in a work I have seen. When 
Mesmer, in the last century, pretended to discover animal mag- 
netism, and Franklin was appointed to examine into his preten- 
sions, he made a number of experiments, which showed the 
power of imagination upon the nervous system, to a degree 
which was then quite astonishing. Several subjects of the 
magnetic influence, having been greatly affected by it, as they 
thought, were afterwards affected in the same manner, when 
they only imagined that the same operation was performed 
upon them, though nothing was done. Those who did not 
believe in the reality of the discovery, were subjected to the 
operations without effect. One wholly ignorant of the system 
cured a sick friend, by making him believe he understood it, 
and performing a few unmeaning manipulations about him. 
Mesmer affirmed that he could magnetize a tree, so that every 
one approaching it within a given time, should fall in a swoon 
or convulsions. The tree was accordingly operated upon, and 
a man was led blindfolded to a different tree, thinking it was 
the right one, and fell down accordingly. One case is related 
as follows : " A woman was requested to take her seat by the 
door pf the chamber, which was shut, with her sight at liberty, 
and was then made to believe that the physician would mag- 
netize the door on the opposite side. She had scarcely been 
seated a minute before she began to shiver, her breathing soon 
became hurried, she stretched out her arms behind her back, 
writhing them strongly, and bending her body forward ; a gen- 
eral tremor of the whole body came on ; the chattering of her 
teeth was so loud as to be heard out of the room ; and she bit 
her hand so as to leave the marks of her teeth in it. But the 
magnetizer was not near," nor was any thing done but to make 
her believe she was magnetized. 

A missionary among a nation of savages, says : " There is 
a class of people who pretend to have intercourse with departed 
spirits, by which they are able to kill, by incantation, any per- 
son on whom their anger may fall ; and it is a fact that num- 
bers fall a prey to their confidence in the efficacy of the curses 
of these men, and pine under the influence of despair, and die." 

In each of these cases, it is evident that imagination is the 
sole cause of these effects. They are not feigned; but in the 



IN THE NINETEENTH CENTURY. 



309 



particular state of mind of those persons, they are involuntary 
and irresistible. They believe that they shall be affected in 
this manner ; the idea is formed in their imaginations, and the 
nerves are acted upon precisely as though what they conceived 
were real, and the muscular effects follow. 

Now, suppose a preacher, in whom his people have confi- 
dence, to hold a protracted meeting. Suppose he teaches that 
where the Spirit operates in a powerful manner, there will be 
groaning, falling, and cries, loss of strength for hours, and then 
a joyful resuscitation to those who are converted. Suppose he 
keeps the people under the influence of every possible means 
to excite their animal feelings, and keep their minds strained 
intensely for hours in succession, or for whole days and nights ; 
have we not reason to expect these effects to be produced ; and 
when one instance has occurred, and is made much of, as a 
signal display of divine power, that others would follow, in rapid 
succession, and in great numbers ? And if these are hailed as 
converts, and taught to rejoice in their deliverance from con- 
demnation, and hear a multitude of voices giving thanks for 
their conversion, will not each fully believe that he has been a 
subject of the special operation of the Holy Spirit ? And yet, 
would there be any thing in it beyond the power of the imag- 
ination upon the nerves ? 

My author has further illustrations. The metallic tractors of 
an American physician relieved many persons of severe pains, 
in both America and Europe, sometimes by being drawn over 
the part affected, and sometimes by being only pointed at it. It 
was proposed to test them, by making a pair of wood, only 
painted so as to appear like those of metal. They were found 
equally efficacious as the metallic, provided only that the pa- 
tients supposed them metallic. " A servant girl, afflicted with 
a most acute head-ache, which had rendered her nights alto- 
gether restless for nearly a fortnight, readily submitted to be 
pointed at with these wooden tractors. The operators moved 
them round her head, but never touched her. In four minutes 
she felt a chilliness in the head ; in a minute or two more, she 
felt as though cold water were running down the temples, and 
the pain was diminished ; in ten minutes more she declared that 
the head-ache was entirely gone ; and the next day she returned 
to express her thanks to her benefactors for the good sleep 
she had enjoyed through the night." " On the same principle 
was the belief in the efficacy of the royal touch for the cure of 
the scrofula, maintained in England for a period of almost seven 
hundred years. One day in seven was set apart for the king 
to administer healing mercy to his subjects ; many thousands 
were touched and cured. When the practice was abandoned, 



THE PILGRIM'S PROGRESS 



through the disbelief of its efficacy, many persons still believed 
that the ninth son of a ninth son could cure the same disease 
by a touch. In the time of Cromwell, an Irish gentleman 
thought that God had conferred on him this power, and 
many came to him for healing. Soon his powers were en- 
larged, and he cured many of the ague, by simply laying his 
hands on them. Then, of epilepsy, and paralytic disorders, 
and finally he tells us that even the touch of his glove had driven 
many kinds of pain away, and removed strange fits in women." 

A similar instance is mentioned in America. A man gave 
out that he could cure all diseases that were curable, without 
seeing the patient at all, but only having the disease described 
by letter. The author says : " We were soon referred to cases 
wherein the most inveterate deafness was removed ; the blind 
saw ; dropsies and consumptions in the last stages, were cured ; 
and in some cases the patients would tell the day and the hour 
when their letters arrived, because in such an hour they began 
to amend." 

A case is related of a Catholic priest in Italy, " who was fa- 
mous for the same gift of healing, by the touch of his hands 
only ; and multitudes of sick people attended him, wherever he 
went, to obtain healing mercy." And here we find the true 
principle on which the pretended miracles of that communion 
have maintained their credit to such a degree. The people 
believe that certain persons can perform these cures, and it is 
done. If men in an enlightened country, " can be made to be- 
lieve that they are delivered from disease by magnetism, or a 
single touch from a fellow- creature, it is not strange that igno- 
rant and uneducated people should believe they are healed by 
visiting the tombs of saints, by standing before their statues, 
being touched by a nail from their coffins, or a ring from their 
fingers, or by the bones of the fingers themselves. And we 
are by no means authorized to say, that none of these persons 
are relieved of pains and diseases, by seeking relief in this way. 
So great is the influence of the imagination upon the nervous, 
vascular, and muscular systems, that it would be no more than 
probable that obstructions causing pain and sickness should in 
some instances be removed." 

A case is related of a number of children in a poor-house, 
being both affected by disease and cured of the same, through 
the influence of the imagination. A single case first occurred 
of a child through terror falling into a convulsive disease, which 
returned at intervals. Soon after, another, looking on, was 
affected in the same way, and soon after others, until nearly 
all were affected. When Dr. Boerhaave was applied to, he 
thought it was the influence of the imagination, and that a rem- 



IN THE NINETEENTH CENTURY. 



311 



edy must be sought accordingly. He therefore had furnaces 
placed in their sight, and irons heated, and gave orders that the 
first who should he so affected, should be burnt in the arm, to 
the very bone. The fear of this produced an effectual cure. , 

A clergyman in the north of Scotland speaks of a bodily 
affection which prevailed among his people on public occasions. 
" The patient is first seized with something like fainting ; and 
immediately after, utters wild cries and shrieks, the sound of 
which, at whatever distance, immediately puts all who are sub- 
ject to the disorder in the same situation. On a sacramental 
occasion fifty or sixty are sometimes carried out of the church, 
and laid in the church-yard, where they struggle and roar 
with all their strength for five or ten minutes, and then rise up 
without recollecting a single circumstance." In one parish, a 
church officer cured the prevalence of the disease, by throw- 
ing a woman with whom he had been often troubled in this 
way, into a ditch of water. She was never known to have the 
disease afterwards. 

Another case is related by Mr. Charles Wesley. He had 
been exceedingly interrupted in his preaching, at one place, by 
outcries ; and he gave notice, that when any began to cry out 
in meeting again, he would have them removed ; which pro- 
duced an effectual cure. 

The bodily affections which prevailed in the Kentucky revi- 
vals have been mentioned. One who approved of the work, 
describes it in this manner : " At first appearance those meet- 
ings exhibited nothmg to the spectator but a scene of con- 
fusion, that could scarce be put into human language. They 
were generally opened with a sermon ; near the close of which, 
there would be an unusual outcry ; some bursting forth into 
loud ejaculations of prayer or thanksgiving for the truth; 
others breaking out in emphatical sentences of exhortation ; 
others flying to their careless friends, with tears of compassion, 
beseeching them to turn to the Lord. Some struck with ter- 
ror, and hastening through the crowd to make their escape, or 
pulling away their relations ; others trembling, weeping, and 
crying out for the Lord Jesus to have mercy upon them, faint- 
ing and swooning away, till every appearance of life was gone, 
and the extremities of the body assumed the coldness of a 
corpse. Others surrounding them with melodious songs, or 
fervent prayers for their happy resurrection in the love of 
Christ." Of a particular meeting, he says: " Falling, crying 
out, praying, exhorting, singing, and shouting, characterized 
this meeting. No circumstance at this meeting appeared more 
striking, than the great numbers that fell on the third night; 
and, to prevent their being trodden under foot by the multi- 



312 



THE PILGRIM^S PROGRESS 



tude, they were collected together and laid out in order, upon 
two squares of the meeting-house ; who, like so many corpses, 
covered a considerable part of the floor." At another place, 
" A young woman rose transfigured, after lying nine days and 
nights in a trance without eating or drinking, or having any 
connection with this world all this time." 

" These Kentucky affections were strongly marked ; they 
were more general and extensive, than those previously men- 
tioned; but they appear to be of the same species. They 
were alike spasmodic ; they were ordinarily experienced on 
seeing or hearing these things in others ; and they were com- 
mon to the serious and irreligious. They were the most preva- 
lent after the system, in a natural course of things, must have 
been nearly exhausted, through whole days and nights of in- 
tense thought, and vigorous action in worship. And if the 
mere imagination could produce fits, swooning, and every 
muscular gesticulation in one part of the world, why not in 
another ? And if witnessing spasmodic affections in one place 
could propagate them, why not in another?" 

The French prophets made a great noise, about a century 
and a half ago. They were subject to strange bodily affec- 
tions, after which they thought themselves gifted with the 
spirit of prophecy. They foretold the coming of Christ, the 
new heavens and new earth, and the New Jerusalem descend- 
ing from above, and all within the term of three years. I con- 
ceive we are under no necessity of attributing these effects to 
the special agency of the Holy Spirit, nor x>f Satan. The im- 
agination has the power to produce them. " Nor would I 
disguise my full conviction that the strong delusion which took 
possession of the minds of the people in Pilgrim street, soon 
after its first settlement, had its origin from the same cause. 
I allude to the subject of witchcraft. Spasmodic affections, 
astonishing feats of activity, and fits produced by seeing the 
supposed witch, or by a strong apprehension of witches being 
present, were the strongest proofs required." And since these 
effects were wholly inexplicable by the people of that time,, 
but upon the ground of a supernatural influence, they were 
judged sufficient for the execution of the accused, according to 
the laws under which they lived. That these things were the 
consequence of a disordered imagination, is now very evident. 
As soon as a deception began to be suspected in the case, and 
the accused were no longer liable to suffer, the afflicted were 
no longer tormented. 

Several cases are related by Mr. John Wesley, where the 
subjects were violently agitated, and thought themselves pos- 
sessed with devils; who were, however, relieved by the 



IN THE NINETEENTH CENTURY. 



313 



prayers of the ministers for them. He thought favorably of 
such things at first, but altered his opinion afterward, as ap- 
pears from his tract on perfection, in which he warns his peo- 
ple to " Beware of that daughter of pride, enthusiasm," and 
"give no place to a heated imagination," 

F. W. But why do you think these things are to be disap- 
proved of and discouraged ? If people hear powerful preach- 
ing, and are brought to feel the power of truth, why should 
they not manifest it externally ? 

Th. They should manifest it in an appropriate manner; 
and that is, a silent, solemn seriousness, which leads those who 
feel it to be quiet themselves, and not to disturb the quiet of 
others. I insist, that true and deep religious feeling is not 
friendly to noise ; and that noise is an evidence that such feel- 
ing is wanting. 

F. W. Do you mean that the bodily affections you have 
mentioned in Scotland, and in Kentucky, under the preaching of 
Wesley, and among the French prophets, proved that there 
was no true religion among them ? 

Th. ~No ; but only that these things were no part of it, no proof 
of it, not the proper means to promote it ; but likely to be a great 
hindrance to it, and a means of deceiving and ruining many souls ; 
and ought, therefore, to be discountenanced and avoided. 

Ard. What do you think of the pretensions of some of these 
people to inspiration ? or, rather, I would ask, Do you think 
any are now to be guided by impressions whicfi are made upon 
their minds, they know not how ? Does being led by the 
Spirit convey the idea that he now guides any by inspiration 
or revelations made to them ? - » 

Th. I think not. For, although there have been pretenders 
to inspiration and the gift of prophecy, in all ages, there are 
sufficient reasons to reject all such pretensions, since the days 
of the apostles. One reason is, that those who pretend to be 
led by the special guidance of the Spirit, disagree with each 
other.' This proves that one or the other is wrong, if not both, 
The French prophets predicted the millennium more than a 
century ago, but it has not come yet. So did the fanatics in 
the days of Luther. So have many, from that day to this. 
But the failure of their predictions proves that they are not 
from God. And if they show great signs and wonders, so as 
to deceive, if it were possible, even the elect ; we are not to go 
after them. But a greater reason for rejecting all such pre- 
tensions, is, that their reception is adapted to bring into con- 
tempt the Bible, which God has given for a light to our feet, 
and a lamp to our paths ; and to which we are commanded to 
take heed. The belief that we are guided now by special coni- 
27 



814 



THE PILGRIM^ PROGRESS 



munications from the Spirit, would give Satan a good opportu- 
nity to set himself up as the guide and leader of those who 
believe so, by the impressions he should make upon their 
minds. They would be expecting some extraordinary impres- 
sion, and would be ready to follow the first that should be 
presented. And who so likely as he, to make such an impres- 
sion for the purpose of leading them astray ? 

Ard. Are there not some who pretend to be guided by the 
Spirit in these days ? 

Th. We have seen already that such a guidance of the Holy 
Spirit was ascribed to Mr. Bold, if not claimed by him. It has 
been openly claimed by Mr. Strangeways. At a protracted 
meeting in H., when some made objections to certain measures, 
they " were told, if they did not approve, to hold their peace, 
lest they be found fighting against God." " My measures/' 
said Mr. Strangeways, "come from the Spirit." When some 
complained that his preaching often excited a laugh, he said, 
" I have my own way in preaching : I cannot act like another 
man. I know what I am about. I am not a fool. I have the 
Holy Ghost in me. „ The Holy Ghost speaks through these lips 
of clay. If men will laugh at holy things, it is their own fault. 
I tell you it is not those who have the longest faces, that have 
the most religion. Some people make a god of solemnity." 

At a protracted meeting in another place, " one of the preach- 
ers prayed that the preaching might be dictated by the Holy 
Ghost, and that saints might come up to the high point of 
praying in faith." 

Davenport made this a part of his confession: "I confess I 
have been much led astray by following impulses or impres- 
sions, as a rule of conduct, whether they came with or without 
a text of Scripture. I am persuaded this was a great means 
of corrupting my experiences, and carrying me off from the 
word of God, and a great handle which the false spirit has 
made use of, with respect to a number, and me especially." 



CHAPTER XLIII. 

Ardent. The new notions of the prayer of faith seem to be 
connected with the subject of inspiration. 

Love- self. I think that is one of the greatest means of suc- 
cess in the new-measure revivals. 



IN THE NINETEENTH CENTURY. 



315 



Th. No doubt of it. And nothing, in my judgment, is more 
adapted to corrupt revivals, and produce spurious conversions 
and unfounded hopes, 

L. S. Would you have a man pray without faith ? 

Th. No ; but I would have him pray with faith in God, not 
faith in himself, nor faith in his prayers. Faith in God is con- 
fidence in his superior wisdom and goodness. It implies a be- 
lief that he will do what is best, and a willingness that he 
should. 

L. S. But if he has promised a particular thing, faith in him 
implies that his promise will be fulfilled. 

Th. Certainly. He promised Abraham that he would give 
him the land in which he was a stranger. Faith implied a con- 
fidence that he would give him that land. 

L. S. He has promised to bestow all spiritual blessings upon 
those who ask in faith ; and faith is believing that he will give 
the identical thing asked. 

Th. You need to be more exact in your statements. What 
reason have you for this restriction ? Why do you not say he 
has promised to bestow every blessing, temporal as well as 
spiritual, upon those who ask in faith ? I think the passage 
commonly quoted includes temporal blessings as well as spirit- 
ual. It is, " All things whatsoever ye shall ask in prayer, be- 
lieving, ye shall receive. " If this promise is made to me, and 
I ask for the restoration of a man to health, and exercise the 
right kind of faith, what hinders me from obtaining what I 
ask ? Why may I not pray in faith for the recovery of the 
sick, as well as for his conversion ? 

L. S. His recovery is not promised, and we do not know 
that it is best he should recover. And so of all temporal 
blessings. We do not know the will of God respecting them. 
But when we come to spiritual blessings, we may ask without 
hesitation, and believe without doubting, for we know the will 
of God on that subject. 

F. W. We may ask for all blessings, in faith, as well as for 
spiritual blessings, Our Lord says, " Therefore I say unto you, 
what things soever ye desire when ye pray, believe that ye re- 
ceive them, and ye shall have them." And James says, "The 
prayer of faith shall save the sick, and the Lord shall raise him 
up ; and if he have committed sins, they shall be forgiven him." 

Th. You are doubtless right, in regarding temporal bless- 
ings as matters of promise as much as spiritual blessings. But 
the question is, to whom were those promises made ? 

L. S. To all Christians without doubt. It is every Chris- 
tian's duty " to believe that he is a Christian^ and that God m 
his promises speaks to him/' 



316 



THE PILGRIM'S PROGRESS 



F. W. Yes ; so I say. Every Christian is bound to make 
the prayer of faith. God cannot be pleased with an unbeliev- 
ing prayer. James says, again, " Let him ask in faith, nothing 
wavering ; for he that wave re th is like a wave of the sea, driven 
with the wind and tossed. For let not that man think that 
he shall receive any thing of the Lord." 

Th. But faith must have something to rest upon. What is 
this faith to rest upon ? 

F. W. Upon the promise of God. He has promised to give 
whatever we ask in faith. 

Th. But I must exercise faith in order to ask, so as to re- 
ceive. I wish to pray for a sinner so as to prevail, and secure 
his conversion. Has God promised to convert that sinner ? 

F. W. Yes ; if you make the prayer of faith for him. 

Th. If— but I must have some ground to believe that he 
will be converted, before I am warranted to believe he will be 
converted, so as to make that prayer. Is there any promise 
that this particular sinner shall be converted ; on the ground 
of which I am warranted to believe he will be converted, and 
so ask for it, believing it will be done ? 

L. S. You are too metaphysical. I have an unconquerable 
aversion to have this plain and important subject mixed up 
with metaphysics. 

F. W. I say, Yes. The Holy Spirit dictates the prayer of 
faith. The apostle says, " The Spirit also helpeth our infirmi- 
ties ; for we know not what we should pray for as we ought ; 
but the Spirit itself maketh intercession for us with groanings 
which cannot be uttered." When the Spirit moves me to pray 
for a particular sinner, I know by my peculiar feelings that he 
is about to convert that sinner, and so I can believe it, and ask 
for it in faith, and have it done. 

Th. That is an intelligible statement. And if all who advo- 
cate the prayer of faith would agree to it, and stand to it, we 
should have less trouble in opposing the error. But there are 
few who are honest enough to take this ground, and main- 
tain it. 

L. S. What do you think, then, is the ground of faith, in 
the texts which have bgen brought into view ? 

Th. In the days of the apostles, miracles were wrought for 
the purpose of giving the divine testimony to their authority. 
And they were inspired to teach in the name of the Lord, and 
write the books of the ¥ew Testament. W^hen they were to 
work a miracle, the Holy Spirit told them what to do, what 
words to speak, and what actions to perform, and. what effect 
should follow . They believed the promise thus made to them, 
and performed the actions required ; and asked to have the 



IN THE NINETEENTH CENTURY. 



317 



thing done according to the revelations made to them ; and it 
was done accordingly. But the age of miracles is past ; the 
age of revelations and inspiration is past ; and it is nothing but 
delusion for men now to apply to themselves promises which 
were made only to the apostles ; and to believe they receive 
revelations from the Holy Ghost, which warrant them to be- 
lieve what they desire. The faith exercised was the faith of 
miracles, and not the faith which saves the soul. 

L. S. Why do you think they were different ? 

Th. All who are truly converted exercise saving faith ; but 
all Christians do not work miracles. All Christians, in the 
days of the apostles, did not. For did the apostles themselves 
work miracles at their pleasure, nor at all times. For then, 
Paul would not have suffered Epaphroditus to be sick nigh 
unto death, nor been obliged to leave Trophimus sick at Mile- 
turn, when he so much needed his help. It is very evident that 
they knew nothing of this modern doctrine of the prayer of 
faith ; for then they would have obtained many things by their 
prayers, which they did not. 

L. S. What is the faith which you suppose to be necessary 
to acceptable prayer ? 

Th. A child-like confidence in the superior wisdom and 
goodness of God; which leads us, while we ask for those 
things which seems to us desirable, being proper subjects of 
prayer, to plead for them with all scriptural arguments, yet 
to leave it to God to decide whether to grant them or withhold 
them, saying : " Not my will, but thine be done." 

F. W. That is no faith for me. I call that unbelief. 

L. S. Does not God say : " Ask, and it shall be given you ; 
seek, and ye shall find ; knock, and it shall be opened unto 
you : for every one that asketh, receiveth ; and he that seek- 
eth, findeth ; and to him that knocketh, it shall be opened. 
Or what man is there of you, whom if his son ask bread, will 
he give him a stone ? or if he ask a fish, will he give him a 
serpent ? If ye then, being evil, know how to give good gifts 
unto your children, how much more shall your Father, which is 
in heaven, give good things to them that ask him ?" Is there 
not great encouragement in this ? 

Th. Yes : the greatest that can be desired. God is repre- 
sented as a kind and tender father ; infinitely wise and good. 
And as children go to a wise and good earthly parent to pre- 
sent their petitions, with greater confidence in his wisdom than 
in their own, so it is their desire, if they feel right, that he 
should exercise his wisdom in giving or withholding what they 
ask for. If, in their ignorance, they ask for a stone, supposing 
it to be bread ; or if they ask for a serpent, supposing it a fish, 
27 * 



318 



THE PILGRIM'S PROGRESS 



his goodness would lead him not to bestow the very thing 
asked for, but something else which he knows to be better. 
So I think the true child of God would wish. Sensible of his 
own ignorance, he would choose to have the divine wisdom ex- 
erted, and he would have confidence that his Heavenly Father 
would do what is best. He would feel sure that if he asked 
for a serpent, to his destruction, the kindness of his Heavenly 
Father would not prompt him to grant, but to withhold it ; and 
he would choose to have him do so. And he would think it 
his greatest privilege to leave all his petitions in his hands. In- 
deed, if God had bound himself to grant every thing that his 
ignorant and erring children should ask, it seems to me that the 
true child of God would be afraid to ask any thing in particu- 
lar. He might, indeed, say : " Father, glorify thy name," and 
be sure that no harm would follow. But he would not dare 
to go into particulars respecting himself or others, lest he 
should derange the infinitely wise plan of the supreme Ruler, 
and introduce confusion and disorder into the universe. 

F. W. There is no danger of any of these evils, upon my 
scheme. The Spirit would never dictate to us to ask any 
thing but what was best. So that, whatever we feel impressed 
upon our minds to ask, we may ask fearlessly and undoubt- 
ingly. 

Th. Your scheme is more consistent with itself, than that of 
those who plead the general promises of the Bible as their 
warrant for believing what these promises do not say. If the 
Holy Spirit suggests to you what to ask for, and promises that 
you shall have it, you may ask it believing you shall receive. 
But it is essential that you know it is the Holy Spirit which 
makes these suggestions to you, and not your own spirit ;^ or 
your own imagination; or some other spirit; to believe which, 
without evidence, would be a fatal mistake. 

F. W. I believe it ; and my evidence is my own feelings. 
I want no better. 

Th. So I fear. But that is presumption, and not faith. 

L. S. I am disposed to go back a little. I admit that we 
do not know what is best, as to the things of this life ; and, 
therefore, when we pray for them, we should do it with an 
ultimate reference to the will of God not yet made known. 
But, in relation to spiritual blessings, I have said we do not 
need to ask with any hesitation or doubt, " for we know the 
will of God on that subject." 

Th. How do we know it ? 

L. S. It is written: "As I live, saith the Lord God, I have 
no pleasure in the death of the wicked ; but that the wicked 



IN THE NINETEENTH CENTURY. 319 

turn from his way and live : Turn ye, turn ye from your evil 
ways ; for why will ye die, 0 house of Israel ?" 

Th. How does this prove that it is his will to bestow all spir- 
itual blessings upon me, and upon all others for whom I may 
pray ? 

L. S. It declares it, with all the solemnity of an oath. And 
if we are not warranted to believe this, what can we be war- 
ranted to believe ? 

Th. If this declaration warrants me in believing that it will 
be done, so that it is a sufficient ground for me to ask it, be- 
lieving that it will be done, then, doubtless, it will be done, 
whether I ask it or not. And so this text, with, your con- 
struction of it, would prove universalism. 

L. S. I do not mean that ; but it expresses the feelings of 
the divine mind. The benevolent Deity takes pleasure in the 
life and happiness of his creatures ; but takes no pleasure in 
their sin and suffering. He invites sinners to repent and be- 
lieve ; and would make them all happy if they would comply. 
But as all will not comply, all will not be saved. 

Th. Then it only expresses the feelings of the divine mind, 
but is not intended to express any determination or promise. 
And so it is no reason for believing that they will be saved ; 
and consequently, no promise to be the object of the faith you 
require in praying for them. 

Ard. Do not those who urge upon Christians the duty of 
praying in faith for the conversion of sinners, teach that it is 
the duty of every Christian to make such a prayer for the con- 
version of every sinner ? 

L. S, Yes ; that is our opinion. 

Th. That opinion is commonly implied in the addresses made 
on that subject. Almost every protracted meeting attended 
by the new-measure men, begins with some strenuous attempt 
to inculcate this doctrine, and urge its immediate practice upon 
those present, with strong assurances that according to their 
faith it shall be done unto them. A preacher, who was con- 
sidered by the friends of Mr. Bold as a man of wonderful 
power in prayer, said to Christians, " Each of you select an 
impenitent sinner, and get him on your heart, and pray that he 
may be converted, believing that he will be converted, and he 
will be converted ; and if you don't do it, you are answerable 
for that soul." Another said, " The true prayer of faith and 
the faith of miracles are one and the same." Also, " all men 
can pray in faith, and ought to pray in faith for all men ; and 
if one or two should do it all would be converted. 

A minister in Westerly street, in giving an account of a pro- 
tracted meeting in his own congregation, with the results ot 



320 



THE PILGRIM'S PROGRESS 



which he seems highly gratified, sayg : 'J Its attendants have 
been, much prayer in secret, and frequent meetings for social 
prayer — a disposition on the part of a few Christians to take 
God at his word, and expect an immediate answer to their pe- 
titions. The results of the awakening have been, that Chris- 
tians have given up many venerable traditions, such as the 
necessity of a long continued conviction before conversion, a 
long continued praying before it was possible to get an answer, 
Now many of them ask for an immediate blessing, and are not 
much astonished if God grants an immediate answer. Chris- 
tians are beginning to plead for great blessings, believing that 
God is able to convert whole villages, states, or even nations, in 
a day." 

Another says : " Are Christians free from guilt in this respect ? 
Do they not treat Jesus and the Father much as sinners do ? 
Jesus says, 6 All things whatsoever ye shall ask in prayer, be- 
lieving, ye shall receive/ Only believe me ; simply believe 
that I speak the truth ; just take me at my word ; then ask 
what you will, and ye shall have it : my word for it, that it 
shall be done." 

Ard. There is abundant evidence that the new-measure men 
generally urge it on all Christians, as their indispensable duty 
to make this prayer of faith. And though it is commonly 
urged upon them with reference to a revival in their own place, 
and the conversion of sinners in their own neighborhood, I do 
not find any warrant to restrict it to such narrow limits ; but 
rather, as some of them say, it is the duty of Christians to 
make this prayer for the whole world. 

L. S. Certainly ; that is our view of it. 

Ard. Then, according to your own statement, you are bound 
to make this prayer for every sinner in the world, and have 
them all converted without delay. 

L. S. Yes ; so I think. 

Ard. Why do you not do it then? How dare you urge 
such a duty upon others, and confess that you have never per- 
formed it yourself ? Who will believe you sincere ? 

Z. S. 1 do not pretend to be perfect, nor to have done all 
my duty. 

Ard.^ But others do, who advocate this same prayer of faith. 
There is probably no perfectionist in the land, who acknowl- 
edges the duty of prayer at all, who does not adopt the same 
theory of the prayer of faith that you do. If he is doing all 
his duty, and he must be, if he lives without sin, then he is 
making all the prayer he ought, and just such prayer as he 
ought ; and the actual state of the world is every day proving 
his theory false. J J ^ 6 



IN THE NINETEENTH CENTURY. 



321 



F. W. I suppose you think this bears hard upon me ; but I 
do not. I believe in praying by the Spirit. If the Spirit moves 
me to pray for a particular thing, I can then pray for it believ- 
ing it will be granted ; but if the Spirit does not move me, I 
cannot do it. 

Th. Do you mean then, that when the Spirit does not give 
you this desire, and this faith, you are not to blame for being 
without them ? 

F. W. Perhaps not exactly ; for I may have an ability to 
get an ability. That is, there may be something that I can do, 
which if I were faithful to do, might procure for me the nec- 
essary aids of the Spirit, so that I could pray in faith. In that 
case I am not entirely excusable for the want of faith. 

Th. But I think it is plain, that if I must have the immedi- 
ate suggestions of the Holy Spirit, directing me what to pray 
for, and promising success, just as the apostles had, when they 
were called to work a miracle, then I am not to blame for not 
believing, while I have no such suggestions. But will you tell 
me what I shall do to get this faith which is required in order 
to prevailing prayer ? 

L. S. " The question, how shall I get this faith, in a Chris- 
tian, seems to me of the same nature as the following in a 
sinner, how shall I repent ? As I would say to the latter, be- 
lieve that you are a sinner, and that the Bible speaks to^ you ; 
so I would say to the former, believe that you are a Christian, 
and that Godwin the promises speaks to you." 

F. W. I like the answer of Mr. Strangeways better. He 
says, " You can get faith only by working — faith does not come 
by closet meditation, but by working— faith and works— works 
and faith — faith and works — one hand washes the other, that's 
the way." 

Ard. I thought the apostle had said, " Faith cometh by hear- 
ing, and hearing by the word of God." Now the question is, 
how shall I get those influences of the Holy Spirit which are 
necessary to right prayer ? 

L. S. Every Christian has the gift of the Spirit. _ I adopt 
the words of the oldest advocate of the prayer of faith that I 
have known in these parts : " I do believe in the teaching of 
the Holy Ghost, both in regard to prayer, the understanding 
of the Scriptures, and as to the path of duty in many instances. 
I believe that Christ speaks to you and to me if we are his true 
disciples, as much as he did to any one else, and that he speaks 
truth when he says, 1 But the Comforter, which is the Holy 
Ghost, whom the Father will send in my name, he shall teach 
you all things, and bring all things to your remembrance what- 
soever I have said unto you.' Again, he says : ' Howbeit 



322 



THE PILGRIM'S PROGRESS 



when he, the Spirit of truth is come, fie will guide you into all 
truth ; for he shall not speak of himself ; but whatsoever he 
shall hear, that shall he speak ; and he will show you things to 
come. He shall glorify me ; for he shall receive of mine, and 
shall show it unto you.' " 

Th. I suppose this was the promise of the miraculous gifts 
of the Spirit made to the apostles ; and that those sanctifying 
influences of the Spirit, which every Christian has, are far supe- 
rior. These the apostles had before. But his miraculous gifts 
they needed to qualify them for their work ; and for these they 
were to wait at Jerusalem till they were endued with power 
from on high. I do not think any one now has the miraculous 
gifts of the Spirit. 



CHAPTER XLIV. 

Love-self. Perhaps the reason why no miracles are per- 
formed now is suggested by the same writer. He observes : 
" Jesus said to his apostles just as he ascended to heaven, ' Go 
ye into all the world, and preach the Gospel to every creature. 
He that believeth and is baptized shall be saved ; but he that 
believeth not shall be damned. And these signs shall follow 
them that believe : in my name shall they cast out devils ; 
they shall speak with new tongues ; they shall take up ser- 
pents ; and if they drink any deadly thing, it shall not hurt 
them ; they shall lay hands on the sick, and they shall re- 
cover.' Where is the evidence that God has taken away 
these gifts, which he once set in the Church ? Is it in the fact 
that we do not see them exercised by saints at this day ? They 
were not always exercised by the apostles and primitive dis- 
ciples of Jesus ; nor were they all often exercised by the same 
persons ; but this did not prove that God had taken them 
away. That we see them not, may prove unbelief and unfaith- 
fulness, in the professed disciples of Jesus ; but it can never 
prove that they are not wanted for a sign to them that believe 
not, nor can it prove that God has not been true to his prom- 
ise. That which Jesus promised at his ascension, he promised 
to the end of the world." 

Thoughtful. When you say that the miraculous gifts so often 
conferred in the apostles' days were not always exercised by 
the apostles, nor all of them often by the same persons, do you 



IN THE NINETEENTH CENTURY. 



323 



mean that they were bound to exercise them more frequently 
than they did ; or that they did right to wait for a suggestion 
from the Spirit, and only to attempt the performance of a 
miracle, when they had his special promise of success in the 
case before them to be the ground of their faith? 

L. S. I do not think it necessary for me to answer that 
question. If they resisted the motions of the Spirit, and did 
not do as he suggested, they would undoubtedly be chargeable 
with wrong, as men are now wheiybhey resist his influence. 

Th. The object of my inquiry was to know whether they 
were to pray in faith for the recovery of every sick man, and 
command him to rise up and walk ; or whether they were only 
authorized to do this by certain suggestions of the Spirit, not 
given in the case of every sick man, but only in occasional in- 
stances. For, if they were to wait for a direct revelation, as 
the ground of their belief that the sick man should be restored, 
then they were not to blame for not believing and declaring 
this when no such revelation was given them. 

F. W. "I have often had such impressions made upon my 
mind, and had such feelings when I prayed for the conversion 
of sinners, that I could no more doubt they would be con- 
verted than I could doubt the being of a God." 

Th. The question is, what spirit made these impressions 
upon your mind, the Holy Spirit, or some other spirit ; — how 
can you know, when you have such impressions, from what 
spirit they come ? 

F. W. Easily enough. "Ye shall know them by their 
fruits." If the impression leads me to pray for the conversion 
of a sinner, and he is converted in answer to my prayer, does 
not that prove from what spirit the impression comes ? I have 
heard Mr. Bold say, and I thought the remark a very sensible 
one, that we need not fear that an evil spirit would move us to 
pray for the conversion of our friends. 

Th. You take it for granted, that their conversion is gen- 
uine, as matter of course ; if you have only prayed for it with, 
your prayer of faith. But if you made such a prayer for them, 
with their knowledge, I should think it a strong ground of 
doubt, as to the genuineness of their conversion. And if they 
could be made to trust in a false conversion, by your ground- 
less confidence, I should suppose Satan would think it a great 
achievement if he could induce any one to lend his aid in ac- 
complishing such a work. 

F. W. You say if I made such a prayer with their knowledge. 
Is it not well to have sinners know that Christians are praying 
for them? Is it not often stated that this greatly contributes 
to the success of protracted meetings ? Is it not the uniform 



324 



THE PILGRIM'S PROGRESS 



practice to bring Christians and sinners into the same vicinity, 
that sinners may witness the deep anxiety that is felt for them, 
and know that their Christian friends are praying for them ? 
And if Christians are thought to be praying in faith, does not 
this greatly contribute to the success of the efforts made to in- 
duce sinners to submit? Are not the converts much more 
numerous under such circumstances, than they would be if a 
different arrangement were made ? 

Th. No doubt the converts, such as they are, will be multi- 
plied by this means. But what sort of converts are they ? 
That is the important question. These arrangements, and this 
notion of the prayer of faith, seem to me to be exceedingly well 
adapted to multiply spurious conversions, and not to make 
true ones. Suppose a sinner is somewhat awakened, and feels 
distressed in view of his past life, with the apprehension that a 
righteous God will punish him. He asks Christians to pray 
for him. Suppose they do it in his presence, and express great 
earnestness, and strong faith, and make just such a prayer as 
he has heard has proved effectual in other cases. What will 
be the natural effect upon his mind ? "Will it not be his expec- 
tation that these prayers will prevail in his case ? Will not the 
very thought of this afford him some hope that he shall be 
converted ? Will not this hope be some relief to Jiis distress ? 
And if they ask him whether he does not feel better, as I 
understand is sometimes the practice, will he not answer that 
he does ? And when he feels better, is it not commonly taken 
as an indication that he is converted ? And if he is told also 
to speak out and say he feels better ; and then, if this is hailed 
as a case of conversion, and thanks are given for it as such, will 
he not think it is so, and settle down on this hope ? And is 
not all this likely to happen, in the case of those who are but 
slightly awakened, and have no deep conviction of sin, no sense 
of the enmity of their heart against God, no thorough acquaint- 
ance with the doctrines of the Gospel? This I fear is the 
manner, and this the kind of conversion, which protracted meet- 
ings, as they are usually conducted, are adapted to make. 

Ard. I have another thought to suggest. If it is the duty 
of every Christian to pray in faith for the conversion of the 
whole world ; and if but one person should perform this duty, 
the whole world would certainly be converted, as is strenuously 
urged ; then it was the duty of the Lord Jesus Christ thus to 
pray ; for in his human nature he was a perfect pattern for us. 
But he did all his duty. Consequently, he prayed aright for 
the conversion of the whole world. But, according to this 
theory, the very thing prayed for with the right kind of faith, 
is always granted. Therefore, all the world, since Christ came 



IN THE NINETEENTH CENTURY. 



325 



in the flesh, have been converted. But this is contrary to 
the fact as we all see and know. How do you get over this 
difficulty ? 

L. S." I have no disposition to attempt the removal of your 
difficulties. If you are disposed to cavil, and quarrel, and 
cavil, till you bewilder yourself, it is at your own risk you do 
it. " The better way, and the only one, in which I think your 
difficulties can be removed, is, for you to believe, without diffi- 
culties, what God has declared and promised. If you ask, on 
what evidence you are to rest this belief, I answer, on the di- 
vine veracity. If you cannot rest satisfied with this evidence, 
there is none which can be given you that will remove your 
difficulties." So said my old teacher on this subject, to one 
who attempted to press him with difficulties ; and so say I. 

Th. This seems to me to be the language of one who feels 
pressed with arguments which he knows not how to answer. 
I have endeavored to make my inquiries with a teachable spirit, 
and to look at arguments candidly. But if I had been per- 
verse, and such an opposer of the truth as you sometimes seem 
inclined to call me, it yet belongs to those who know the truth, 
"in meekness to instruct those that oppose themselves, if God 
peradventure will give them repentance to the acknowledging 
of the truth," I think you in an error on this subject, of the 
most dangerous kind, and I wish to convince you of it. 

L. S. I wish to know the truth, that I may secure the 
benefits of that knowledge. Proceed. 

Th. I think it is a consequence of your theory, that all the 
prayer which has not attained the very thing ashed for, and at 
the very time specified, must have been deficient in faith, and 
unacceptable. Do you admit that ? 

L. S. Yes ; that is a necessary consequence of the principles 
we admit. We consider all prayer which does not obtain the 
very thing asked for, not only as vain, but a mockery of the 
Most High God. 

Th. So some of the chief advocates of the theroy have avowed 
One says : " All the prayers that were ever made without being 
answered, were without true faith." Paul prayed that the 
thorn in his flesh might be removed ; but it was not removed ; 
and David prayed for the life of his child, but it died ; and so 
he concluded these prayers were wrong. 

L. S. And so should I. Can there be any doubt of it ? 

Th. With respect to the prayer of Paul, I think there are 
indications of its being an acceptable prayer, and one that was 
1 heard and answered ; not indeed by bestowing the very thing 
asked for, but something better in its stead. I know such an 
idea has been ridiculed by new-measure men, who ought to 
28 



326 the pilgrim's progress 

have known that ridicule is not argument. Look at the con- 
Son, and see what Paul says about il . and se< > «MJ«*g 
not evidence that the prayer was acceptable. For this tiring 
I besought the Lord thrice, that it might depart from me And 
L said unto me, My grace is sufficient for thee ; for my s rength 
is made perfect in weakness. Most gladly therefore will I rather 
Xry mmy infirmities, that the power of Christ may rest upon 
me " The thorn in the flesh was not removed ; but he had 
grace given to support him under it, so that he bore * ^most 
lladly This is one instance. Another is his prayer for the 
conversion of his brethren after the flesh : » Brethren, my heart s 
desire and prayer to God for Israel is, that they may be saved 
There is no evidence oLthis being a wicked prayer but much 
evidence of its being remarkably disinterested. Yet the wh o e 
chapter shows that they were not general y saved Moses 
prayed to be allowed to enter the promised land ; but he was 
not permitted. The refusal, however, is not put upon the 
ground that Ins praver was wrong, but his previous conduct m 
relation to the waters of Meribah. Moses said : I pray thee, 
let me go over and see the good land that is beyond Jordan 
that goodly mountain, and Lebanon. But the Lord was wroth 
with me for your sakes, and would not hear me ; and the Lord 
said unto me let it suffice thee, speak no more unto me of this 
matter. Get thee up into the top of Pisgah, and lift up thine 
eyes westward, and northward, and southward, and eastward, 
and behold it with thine eyes ; for thou shalt not go over this 
Jordan." Something else was given him, different from what 
he asked. It was to see the land which he asked to enter. 
The Lord Jesus prayed that the cup might pass from him, which 
I think was not granted. " 0 my Father, if it be possible let 
this cup pass from me ; nevertheless, not as I will, but as thou 
wilt " This language does not accord with your theory ol the 
prayer of faith. And when any of us imitate it m our prayers, 
you condemn us for praying wrong, and say it proves us desti- 
tute of faith. I know that some of your friends have contended 
that the request of Christ was granted. But why then does 
its language seem to look towards a denial ? "He went away 
again the second time, and prayed, saying : 0 my I ather, , u 
this cup may not pass away from me, except I drink it thy 
will be done." That language accords with my views ol the 
manner in which prayer should be made, but not with yours 
There is a strong implication that he expected his request 
could not be granted, and the expression of an acquiescence m 
the denial. And that I think is right, and the language of true 
faith in God's superior wisdom and goodness. But your system 
requires you to condemn it, and say it was the want ot iaitn. 



IN THE NINETEENTH CENTURY. 



327 



We have another example of his mode of praying which is safe 
to follow : " Now is my soul troubled ; and what shall 1 say I 
Father save me from this hour. But for this cause came I unto 
this hour. Father, glorify thy name." His own deliverance 
from suffering seems to be the primary object of his prayer ; 
but he does not stop there; he looks forward to an object ot 
more importance, the glory of God, and there lets his desires 
terminate, and for that cheerfully gives up the less good 

L S But does not the apostle convey the idea that he re- 
ceived the very thing he asked for ? He says : « Who m the 
days of his flesh, when he had offered up prayers and suppli- 
cations, with strong crying and tears, unto him that was able 
to save him from death, and was heard m that he feared. ^ 

Th The marginal reading is, " and was heard tor his piety 
The word rendered feared, does not appear to be the word 
commonly used to signify dread or terror but godJy fear. 
I think he was heard, and answered, not in obtaining the thing 
asked for, which, from the language of the apostle, I should 
think was, deliverance from death ; but he obtained that which 
was more in accordance with the design of his coming into the 
world. Luke says, he prayed, saying, "Father, if thou be 
willing, remove this cup from me : nevertheless, not my will, 
but thine be done. And there appeared an angel unto him 
from heaven, strengthening him." The prayer seems to imply 
that he did not expect the cup to pass from him ; and that his 
prayer was answered in giving him divine support under it. 
You cannot maintain the position, then, that all prayer which 
does not obtain the very thing asked for, is unbelieving prayer, 
and a mockery of the Most High God. 

And. One thought more. You want to have others think 
as you do on this subject ; and you have no great confidence 
in reasoning and argument, as the means to accomp hsh it. 
Suppose you just try the influence of your prayer of faith upon 
them. This will be easy for you to do ; and if your theory is 
right, it must be effectual. They will be brought over to your 
views Let you three, who believe it, try it upon us two, who 
do not believe it. Pray us into the belief of it, and then we 
can join you in praying others into it ; and so on. This will 
be a short and easy method of testing your theory, and of con- 
ducting revivals, and missionary operations. So great an ex- 
pense of treasure and of human life need not be employed upon 
the heathen world, if this theory is true. For you apply to 
yourselves the promise, " If two of you shall agree on earth, as 
touching any thing that they shall ask, it shall be done for them 
of my Father which is in heaven." Just do it, and the work 
will be accomplished. 



328 



THE PILGRIM'S PROGRESS 



L. S. I see that you are determined to persevere in your 
unbelief. 

Th. Unbelief, indeed ! You ask us to believe things to be 
true, for which you give us no evidence whatever. What you 
call the prayer of faith, is, in truth, the prayer^of presumption. 
You require me to pray for the conversion of a particular sin- 
ner, believing that he will be converted ; and you tell me that 
such a belief is essential to an acceptable prayer. But when I 
ask for evidence that the thing you require me to believe is true, 
I cannot obtain any. At one time you seem to rely upon im- 
mediate suggestions from the Holy Spirit. But you appear 
not quite willing to claim the inspiration of the apostles. And 
then, you feel that if this is the ground of faith, those cannot 
be required to believe who have no such revelations. At an- 
other time you seem to rely upon the general promises to hear 
and answer prayer. But these do not meet the case. For they 
are promises to hear and answer right prayer. They warrant 
me to believe, that if I pray right, I shall be heard and an- 
swered, in the thing I ask, or in something better. But I 
must pray right, and know that I pray right, before I can have 
any ground to expect an answer. Consequently, if I must be- 
gin with believing that the thing I ask will be granted, that 
belief is without any ground, and is nothing but presumption. 
This is your error. r You require us to begin with believing 
without evidence. And all true confidence in God, and every 
indication of a true child-like temper, you condemn as an indi- 
cation of unbelief. 



CHAPTER XLV. 

Ardent. The hasty acknowledgment of converts has been 
brought into view in our discussion of the prayer of faith. And 
it may be that the practice is even more prevalent than that 
doctrine. If any one can be persuaded to acknowledge the 
slightest degree of hope, I believe the new-measure^ men uni- 
formly think that hope ought to be encouraged, and the sub- 
ject of it counted as a convert. And if the prayer of faith 
which they teach is true, I suppose there is no need of scrutiny 
in the case. For if any one has been prayed for, with such 
prayer as insures his conversion, and he indulges a hope that 
he is converted, there can be no need of examination. It mus* 



IN THE NINETEENTH CENTURY. 



329 



be a good hope, and he must be a true convert ; for the faith 
dictated by the Holy Ghost cannot be disappointed. 

Love-self. You are right. The idea of treating a case of 
hopeful conversion with great caution, and teaching the subject 
of it to be doubtful about its genuineness, and treating him as 
if it was quite as likely he is deceived as not, I conclude is be- 
coming obsolete. In this new era of revivals, there is no oc- 
casion for so much doubt and unbelief. 

F. W. And if they have been prayed for in faith, we may 
be sure they are true converts. For such faith as ours cannot 
fail. 

Th. There are some things in the Bible, however, which im- 
ply the danger of deception; and many cautions against being 
deceived. And as to the new theory of the prayer oi faith 
being any guard against false conversions, I cannot easily think 
of any one thing besides which is so well adapted to multiply 
them ; as I have told you before. 

Ard. Will you state some of the sources of danger ? 
Th. The fact that we need a change of heart at all, shows 
that we are in danger. When we are converted, we are brought 
to experience something new. Its being something new im- 
plies that we cannot know it is genuine by comparing it with 
any thing we have already experienced, and finding it of the 
same nature. Yv 7 e must find it to be different from any thing 
we have experienced before. And here is room for deception, 
because many changes take place in us, which are occasioned 
by a change of circumstances. A circumstantial change may 
be mistaken for a radical change. The Israelites on the banks 
of the Red Sea, just delivered from Egyptian bondage, by the 
mighty power of God, were deeply affected, and sung his 
praise. But a journey of three days into the wilderness, and 
a scarcity of water, made them appear very different. They 
soon forgot his works, and murmured against him. When he 
fed them with manna from heaven, and brought water from the 
rock to supply their thirst, they were very ready to profess 
their love to him, and to say, "All that the Lord hath spoken 
we will do." But Moses had not been absent forty days be- 
fore they made a calf and worshipped it. Their sons were very 
changeable too. When they passed the J ordan on dry ground, 
when the walls of Jericho fell down, when the sun stood still, and 
their enemies were destroyed by hail from heaven, these things 
made a great impression upon them, and they said to J oshua 
that they w^ould serve the Lord. But Joshua had not been 
long dead before they fell away into idolatry. In the days of 
our Lord, when he fed the multitude in the wilderness, they 
were ready to take him by force, and make him a king ; and 
28* 



330 



THE PILGRIM'S PROGRESS 



then, when he exposed their hypocrisy and selfishness, they 
" went back, and walked no more with him." At Nazareth, 
in the first part of his discourse, they " wondered at the gra- 
cious words which proceeded out of his mouth ;" and at the 
close of the same they "were filled with wrath," and attempt- 
ed to destroy his life. Paul was so beloved by the Galatians, 
that they were ready to pluck out their eyes and give them 
to him, and then regarded as an enemy because he told them 
the truth. 

By a change of circumstances great changes are often made 
in the character of men. Traits of character are developed 
which were not known to exist either by themselves or others. 
When the prophet told Hazael what barbarities he would per- 
petrate, he said : " Is thy servant a dog, that he should do this 
thing ?" He was, but he did not know it, till he had oppor- 
tunity to act it out. How many men who are thought honest, 
are, by a change of circumstances, proved otherwise ! Now, if 
a change of circumstance has so great an effect, it is quite pos- 
sible that we may experience a change in our circumstances, or 
at least think we do, and have a corresponding change in our 
feelings, which may be mistaken by ourselves and others for a 
change of heart. If we can be made to believe that we are 
brought out of a state of danger into a state of safety, it will, 
of course, have a great effect upon us. If a man who thinks 
God is his enemy, and thinking so, feels his own heart full of 
enmity to God, should be brought, by any means, to think 
God has become his friend, and intends to save him, he will of 
course feel his love excited. And that may be, without any 
radical change ; for our Lord says : " Sinners love those that 
love them." That there is great danger of self-deception ap- 
pears from the directions : " Take heed that ye be not deceived 
— let no man deceive himself — little children, let no man de- 
ceive you — let no man deceive you with vain words — let no 
man deceive you by any means — let no man beguile you" — 
and many similar exhortations. That many will be deceived, 
and perish in their delusions, appears from, other declarations. 
In the parable of the ten virgins, five of them were represented 
as deceived and finally excluded from the marriage feast. Our 
Lord says : " Not every one that saith unto me, Lord, Lord, 
shall enter into the kingdom of heaven ; but he that doeth the 
will of my Father which is in heaven. Many will say to me 
in that day, Lord, Lord, have we not prophesied in thy name ? 
and in thy name have cast out devils ? and in thy name done 
many wonderful works ? And then will I profess unto them, I 
never knew you; depart from me,- ye that work iniquity." It 
is written : " Evil men and seducers shall wax worse and worse, 



IN THE NINETEENTH CENTURY. 



331 



deceiving, and being deceived. — Be no more children, tossed to 
and fro, and carried about with every wind of doctrine, by the 
sleight of men, and cunning craftiness, whereby they lie in wait 
to deceive. Now, I beseech you, brethren, mark them which 
cause divisions and offences, contrary to the doctrine which ye 
have learned, and avoid them. For they that are such, serve 
not our Lord Jesus Christ, but their own belly ; and by good 
words, and fair speeches, deceive the hearts of the simple.— 
But there were false prophets also among the people, even as 
there shall be false teachers among you, who privily shall 
bring in damnable heresies, even denying the Lord that bought 
them, and bring upon themselves swift destruction. And 
many shall follow their pernicious ways ; by reason of whom 
the way of truth shall be evil spoken of. — For such are false 
apostles, deceitful workers, transforming themselves into the 
apostles of Christ. And no marvel ; for Satan himself is trans- 
formed into an angel of light. Therefore, it is no great thing 
if his ministers also be transformed as the ministers of right- 
eousness ; whose end shall be according to their works." De- 
ception is represented as the great business of Satan ; and by 
this, no doubt, in various ways, he accomplishes the ruin of 
the millions of unhappy souls who fall under his influence. He 
is called "the devil and Satan, who deceiveth the whole 
world." When he is bound, at the millennium, it is " that he 
should deceive the nations no more, till the thousand years 
should be fulfilled." " And when the thousand years are ex- 
pired, Satan shall be loosed out of his prison, and shall go out 
to deceive the nations which are in the four quarters of the 
earth." Such being the danger of our being deceived, by the 
wiles of the devil, by the arts of his agents, who lie in wait 
to deceive, and by our own deceitful hearts, it is a matter 
which calls for great attention, and frequent and solemn warn- 
ing. ISTo one should entertain a hope that he is converted till 
he has had time to examine himself carefully, and compare his 
feelings with the word of God. 

Arcl. And every one should be instructed, as far as possible, 
into the nature of Christian experience, and be taught how to 
distinguish between the true and the false in experimental re- 
ligionf The great points which distinguish a true and false ex- 
perience, were much dwelt upon by Edwards, and Brainerd, and 
Bellamy, and their associates ; and also by Shepard and Flavel 
before them. But who ever heard Mr. Bold, or his friends, 
attempt to instruct people on such points ? How generally is 
it thought, among them, that there is no use in attempting to 
instruct people in the doctrines of the Gospel. How often 
has doctrinal preaching being sneered at, and orthodoxy been 



THE PILGRIM^ PROGRESS 



made a term of reproach ? How often is it thought among 
the friends of the new measures, that the preaching of the 
doctrines of the Bible is unfriendly to the progress of a revi- 
val, and adapted to hinder it. 

L. S. I have no doubt of it. How many hopes, gained 
under the preaching of Mr. Bold, and other new-measure 
men, have been preached away by those ministers who are al- 
ways dwelling on the doctrines, and warning people against 
spurious conversions. 

Th. Probably they thought it their duty to do what they 
could to guard the people of their charge against being de- 
ceived with a false hope. When a sinner knows that he is in 
an unconverted state, he is more accessible to the means which 
may be used for his awakening and conversion, than if he 
thought he was already converted. In the latter case, he 
would of course appropriate to himself all that is said to Chris- 
tians, as being one, in his own estimation ; but when any thing- 
was said to sinners, he would not apply that to himself, but 
give it all away to others. I should think that warning peo- 
ple against the wiles of the great deceiver, and guarding them 
against groundless hopes, were among the most important du- 
ties of the ministry. So they appear to have been regarded 
by the apostles, and by their Lord and Master ; as appears 
from the cautions I have already quoted. 

Ard. But when any have attempted to do the same to any 
of the supposed new converts, how unkindly it has been taken, 
and how much fear there seemed to be lest any one's hope 
should be shaken. It has almost seemed that they considered 
the taking away of the hope of a young convert to be the same 
as taking away his religion. 

F. W. And why not? Must not I believe that Christ will 
save me, in order to be a Christian ? And is it not unbelief to 
doubt it ? 

Th. Not at all. The faith which unites to Christ is a cor- 
dial approbation of his character and work. Its essence is, 
love to Christ, and approbation of the way of salvation through 
him ; without any thought whether I am myself included in 
the number to be saved. 

F. W. No, no ! I love him because he is my Saviour ; and 
for no other reason. 

L. S. Right, good brother. If I did not think he would 
save me, I should feel justified in hating him with all my 
heart. 

Th. Then, let me beg of you to give up your hope, and take 
the attitude of an impenitent sinner at once. For, if you feel 
as you say, you are certainly an unconverted man. You have 



IN THE NINETEENTH CENTURY. 



333 



experienced no better religion than the generation of Israel did, 
who passed the Red Sea, and perished in their sin in the -wil- 
derness. They sung the praises of God, when they thought 
they were delivered; but when they thought otherwise, they 
acted out the native rebellion and stubbornness of their hearts, 
Ard. I suppose these men would encourage any one and 
every one to indulge and profess a hope, as soon as they were 
sensible of the least change in their feelings ; and would give 
thanks over them, as new-born souls, in the first moment of 
their relief. 

F. W. Certainly. That is the way to multiply converts. 
But you keep them back, and put them off, and discourage 
them, and destroy a large part of the hopes that would prove 
very good, if they were only encouraged. 

Ard. Do you mean to say, that the mode of treatment we 
adopt can destroy a good hope, or turn back a real convert 
into an impenitent sinner again; while the method of treat- 
ment you advocate would make real converts of those who, 
under the other treatment, would prove to have been only 
stony ground hearers ? 

F. W. I think a new convert is like a new-born infant. If 
you treat it properly, and give it proper nourishment, it will 
live and grow. But if you treat it with neglect, and refuse it 
proper nourishment, and expose k to the storm, it will proba- 
bly die. 

Th. I admit the analogy in some respects, and would follow 
it up. The Apostle Peter thought that "new-born babes" 
must be fed with "the sincere milk of the word," that they 
may " grow thereby." Paul said to the Corinthians : " I have 
fed you with milk, and not with meat"; for hitherto ye were 
not able to bear it, neither yet now are ye able." Of course, 
he would not feed them with meat, in this epistle, when he 
thought them unable to bear it-; but would give' them nothing 
but milk, as he had done. But we find all the great doctrines 
of the Gospel in that epistle ; the very doctrines which are 
so often complained of for hindering revivals, and destroying 
the hopes of young converts. The import of the apostle's 
words is, that new converts should be instructed in the funda- 
mental doctrines of the Gospel ; which would promote their 
growth and strength, as milk does that of a new-born babe. It 
should not indeed be neglected ; it should be fed. And it 
should be fed with the food which their Heavenly Father, in 
his wisdom and goodness, has provided for them. 

L. S. And as the ordinances are provided for the nourish- 
ment of Christ's members, they should be admitted into the 



334 



THE PILGRIM'S PROGRESS 



church without delay, and partake of the ordinances. Do you 
admit this ? 

Th. No. They should not be admitted to membership m 
the church, nor come to the Lord's table, till they are pre- 
pared for such a step. But to the ordinances of preaching and 
catechizing, and the like, they should undoubtedly be encour- 
aged to come. And being thereby fed with the sincere milk of 
the word, if they are indeed new-born souls, they will grow 
and gain strength. To be admitted to these ordinances, it is 
not necessary for them to believe they are born again. And a 
careful attendance upon these, if rightly administered, will be 
likely to help them to settle that question, in due time, in a 
satisfactory manner, and prepare them to unite with the church, 
and come to the Lord's table. 

L. S. I think you have no right to keep them away, if they 
wish to come, and afford evidence that they are born again. 
Christ said of the Communion, " This do in remembrance of 
me." If they ask for this privilege, who has any authority to 
refuse ? " Neither the pastor nor the church has any author- 
ity to encourage, much less to compel them to live any longer 
in disobedience." 

Th. This command is not addressed to all. It is only ad- 
dressed to Christ's disciples. Those who are not his disciples, 
have no right to come to his table. They do not begin to live 
in disobedience to this command, till the command begins to be 
applicable to them. And it does not begin to be applicable to 
them, till they are born again, and have had time to try their 
hope by the proper tests. It is the duty of the convert to 
have evidence that he is a convert, before he offers himself ; 
and it is the duty of the church to have evidence that he is a 
convert, before they receive him : and this evidence cannot be 
furnished in a moment. It is not the work of an hour nor a 
day. It takes some little time, and some variation of circum- 
stances, for the Christian temper to develop itself. Those who 
appeared well, in some circumstances, have afterwards, when 
circumstances were changed, appeared quite otherwise. ^ The 
new convert cannot be warranted to believe himself a Christian 
till he has had time to look into the Bible, and see what are 
evidences of Christian character, and carefully compare his 
own feelings, and motives, and conduct, with the Bible. The 
church cannot be warranted to believe him a Christian, till 
they have had time to see the evidences of Christian character 
in his life. Our Lord says, "Ye shall know them by their 
fruits. Do men gather grapes of thorns, or figs of thistles ? 
Even so every good tree bringeth forth good fruit ; but a cor- 
rupt tree bringeth forth evil fruit." This is indeed spoken 



IN THE NINETEENTH CENTURY. 



335 



originally of pretended teachers. But it is applicable m some 
decree to all. We do not know the heart ; and therefore we 
may be deceived in our judgment of others ; but after we have 
looked at them carefully, and given them a proper time to de- 
velop their character, and given them proper instruction, and 
they afford probable evidence of Christian character, I think 
we are authorized to receive them. But this is a work which 
requires some time, and it cannot be our duty to close our 
eyes, and rush blindly into so solemn and important a connec- 
tion as that of a church relation. Neither is it the duty of 
the new convert to rush into this connection blindly. He is 
not commanded to do it, till he can do it properly. And to do 
it properly requires some preparation. He must seek instruc- 
tion ; he must obtain distinct views of Christian character ; he 
must obtain a proper understanding of the ordinance. And 
this is plainly required. "Whosoever shall eat this bread, and 
drink this cup of the Lord unworthily, shall be guilty of the 
body and blood of the Lord. But let a man examine himself, 
and so let him eat of that bread and drink of that cup.— Ex- 
amine yourselves, whether ye be in the faith ; prove your own 
selves. Know ye not your own selves, how that Jesus Christ 
is in you, except ye be reprobates ?" To partake worthily, he 
must sustain the proper character, and come with a suitable 
preparation. That preparation requires self-examination, sol- 
emn deliberation, and prayer. The fruits of the Spirit must be 
found in him, as they are described in the apostle's writings, 
and have been enumerated in a former conversation, as marks 
of a genuine revival. Now, such preparation for coming to the 
Lord's table, cannot be properly made by a young convert in a 
dav. He needs as much time, probably, as the church does. 
He may, indeed, in the ardor of his feelings, and through 
wrong instruction, believe he ought to come forward at once. 
But experienced ministers and Christians ought to teach him 
the right ways of the Lord ; and after sufficient instruction, 
and not before, encourage him to come. , 

Arcl. I have often been struck with the direction ot our 
Lord to Peter. After inquiring, " Simon, son of Jonas, lovest 
thou me?" and receiving for answer, "Yea, Lord, thou know- 
est that I love thee ; he saiduntohim, Feed my lambs. And 
on repeating the question twice more, he said, " Feed my 
sheep." This is the way, then, for a minister to show his love 
.to Christ : it is to feed his lambs and his sheep, and that is to 
instruct them, to afford them the means of growing in knowl- 
edge, that they may grow in grace. • 

Th. This hasty acknowledgment of converts seems ratner 
to have increased, as protracted meetings have increased ; an J 



336 



THE PILGRIM'S PROGRESS 



the immediate reception of them into the church seems to have 
originated in such meetings. In an account of a protracted 
meeting, it is said, " After two or three prayers, the preacher 
requested all those who had given themselves up to Christ at 
this meeting to arise ; all who entertained any hope, even a trem- 
bling one, will arise — sixteen have arisen." In an account of 
another meeting, probably written by the pastor, it is said : 
" On Tuesday morning, at the inquiry meeting, upwards of 
fifty professed a resolution to serve the Lord, and a hope of 
having submitted to him." In the meeting at R., to an ac- 
count of which we have already attended, the new converts 
were immediately acknowledged, placed with the old profes- 
sors in seats in front of the pulpit, and required to pray in 
public ; Mr. Strangeways calling out to them, Pray away, 
there ! you young converts — I can't hear you — pray out — pray 
out." In an account of a protracted meeting in South street, 
probably by the pastor, is the following : " Sabbath evening, 
at the anxious meeting, was an hour of yielding hearts to the 
Saviour. When the proposition was made, that those who had 
obtained a hope of v pardoned sin should remove to a different 
part of the house, about seventy rose and came to the Lord's 
side. At a similar meeting for colored persons, the same night, 
eighteen professed an interest in a Saviour's love." In an ac- 
count of another meeting in South street, by the pastor, it is 
said, " On Tuesday afternoon the session room was full, four 
hundred or more present. On calling the converts to separate 
from the anxious, I should judge that about one third of those 
present declared themselves converts." At another place in 
South street, a participator in the meeting says, " On Thurs- 
day evening more than two hundred persons attended a meet- 
ing for inquiry. In the conclusion of this meeting about sixty 
persons professed faith in Christ, and hope in him for salva- 
tion." A minister says of the mode of conducting protracted 
meetings in Pilgrim street, by new-measure men, " As soon as 
they acknowledge a hope, it is almost taken for granted that 
they are converted. They are exhorted not to go searching 
their hearts, but to thank God, and go on as they have begun, 
and engage in the work of the Lord." 



IN THE NINETEENTH CENTURY. 



337 



CHAPTER XLVI. 

A minister, in giving some obituary notice of Mr. Well- 
spoken, and of a revival under his ministry, in the early part 
of the present century, says : " Mr. Well-spoken was a pow- 
erful and pungent preacher. It was not his object, like some 
modern preachers, to exalt the sinner, and abase God ; but to 
exalt God, and abase the sinner. He kept most distinctly and 
prominently in view the doctrine of divine sovereignty, the doc- 
trine of election and reprobation, the doctrine of total depravity, 
the doctrine of regeneration, by the special, immediate, and 
omnipotent agency of the Holy Spirit, and the doctrine of un- 
conditional submission to divine sovereignty. These doctrines 
did not kill, but were blessed to the promotion of that revival, 
the salutary fruits of which remain to the present time. These 
doctrines Mr. Well-spoken explained, and enforced with great 
clearness and pungency; and in this respect, as well as m 
many others, he was a contrast to many modern revival preach- 
ers." " To guard against false hopes, he continually watched and 
prayed ; and he always aimed to sift the hopes of new converts 
to the bottom. He considered it more safe to destroy, for the 
time being, the hopes of fifty subjects of genuine conversion, 
than to build up an individual upon a sandy foundation. 

In an account of a revival in Pilgrim street, by the pastor, 
he says : " The revival was in its commencement very silent and 
calm ; and it was gradual in its progress. It was the aim of 
the preachers, during the revival, to hold up to view the holy 
character of God, the spirituality of his law, the evil nature of 
sin, the deep depravity of the heart, the just exposure of sin- 
ners to everlasting ruin, the way of reconciliation to God, through 
faith in the atoning sacrifice of Christ, the freeness of the Gospel 
offer, the inexcusableness of sinners in refusing to accept that 
offer, and the duty of immediate compliance with the terms of 
sal vatiou. At a time when the work assumed a very interesting 
character, and when it was apprehended that its purity might 
be impaired by excessive natural excitement, brethren much 
experienced in revivals, came to his assistance, and their preach- 
ing was much blessed in promoting the purity, the depth, the 
extent and power of the work. It is the full conviction of tne 
writer, and the sentiment was often brought into view by others 
as well as himself, that no season requires more calm, deliber- 
ate, dispassionate reflection, and consideration in retirement, 
than a time of powerful revival." 

29 



\ 



THE PILGRIM'S PROGRESS 



Doctor Reasoner, an aged minister in Pilgrim street, says : 
" In three or four seasons of special religious attention among 
us, I preached more doctrinally than usual ; which I found 
made deeper and better impressions on the minds of the awak- 
ened and unawakened, than loud declamatory addresses to the 
passions. Strangers occasionally preached among us, m such a 
manner, but with little effect. Discourses on the divine char- 
acter, the divine law, the total depravity of sinners, the sove- 
reignty of special grace, and the immediate duty of uncon- 
ditional submission, produced the most convictions, and the 
most converts. This I know to have been the case in this, and 
in other places where orthodox ministers were settled/' 

Ardent. But how often have we heard that Dr. Reasoner is 
not a revival man— that there never was a revival under his 
preaching, and never can be under such preaching ! 

Thoughtful. Those who say it speak ignorantly of what they 
are not informed ; or else they are guilty of falsifying the truth 
for the sake of bringing odium upon the preaching of the doc- 
trines of the Gospel. So I have heard it strongly asserted # that 
Mr. Meek never preached the doctrines in the time of a revival ; 
but his own journals tell us better, and also the published ac- 
counts of revivals which took place under his preaching, as 
before mentioned. The new-measure men do not preach like 
him. Their usual strain of preaching for the promotion of re- 
vivals, will suit Arminians as well as any, of which we have had 
abundant proofs. And besides, we have had instances of men 
who once preached the doctrines, and were considered strong 
advocates of them, and for their being preached in the time of 
a revival, as the best means of guarding against false hopes, and 
promoting true conversions, — we have had instances of such 
men becoming converts to the new-measure system ; when it 
entirely changed their course of preaching, and led them first to 
neglect, and then to preach against their former sentiments. 

In an account of a protracted meeting in Westerly street, it 
is said : " Parents were warned not to hint to their children the 
least suspicion that they were not really Christians ; and the 
converts were directed not to converse with cold-hearted Chris- 
tians. "Let your hopes alone, and go to work for God," was 
the express injunction of Mr. Strangeways. 

A minister, in speaking of a meeting at which he had been 
present, says : " I think the confidence which is usually ex- 
pressed in the Christian character of those who obtain a hope, 
is adapted greatly to increase the danger of their being finally 
and fatally deceived. They are commonly spoken of as con- 
verted, without any qualifications. And in some instances I 
have witnessed the expression of a hope for them in very strong 



JN THE NINETEENTH CENTURY. 



339 



terms, in their hearing, when I could discover no grounds for 
it at all. In one instance, after an address, well adapted to 
work upon the sympathies, and excite the natural gratitude of 
the sinner towards God, and which produced a general burst 
of feeling, all who were willing now to be reconciled to God 
were called upon to rise. Some did so, and among the rest a 
little girl, too young to have much sense of what was meant, 
upon which the preacher exclaimed: 'Here is another little 
daughter come to Jesus.' And when a young man said, 1 1 will 
submit, come life, or come death,' the preacher exclaimed, 
< Bless the Lord, O my soul !' And on prayer being offered, 
the persons who had risen were alluded to, as if they had now 
been converted. The young man I conversed with some weeks 
after, and he had then, by his own account, about lost all his 
seriousness." 

In an account of another meeting, it is said : " A person who 
attended the anxious meeting, being advised by a young man to 
stop speculating about some points of truth and duty, which 
had formerly been preached there, the minister conducting the 
meeting said : '■ I have no doubt you are orthodox, and correct 
in speculation ; but this cold speculating and theorizing about 
truth won't do. It has probably been the means of sending 
more souls to hell, than almost any thing else.' Afterwards in 
the public meeting, the same preacher observed, ' They that do 
his will, not speculate his will : — I would give more for one doer 
than for a thousand speculators.' " 

ArcL This is the common language of those who oppose the 
doctrines, and wish to bring them, and those who preach them, 
into contempt. 

Th. The same writer says : " I have been informed that at one 
time at the anxious meeting, when the subject of submission 
came up, a young woman observed, in substance, that she had 
been taught that Christians do, and sinners ought to feel perfectly 
willing to submit themselves entirely into the hands of God, to 
be disposed of forever for his glory, either in happiness or 
misery, just as he saw best." On which, a prominent con- 
ductor of the meeting told her : " I know you have been so 
taught in this place, but that doctrine is from the pit ; we want 
no such doctrine taught here." 

Ard. These things indicate pretty clearly, what is the dispo- 
sition felt by new-measure men in relation to the doctrines of 
the Gospel, "and the necessity of their being taught as a guard 
against false conversions. 

Th. They have not only been in favor of the immediate rec- 
ognition of young converts, but they have received them imme- 
diately into the church ; of which I have seen several accounts, 



340 



THE PILGRIM'S PROGRESS 



In one place in South* treet, "a protracted meeting com- 
menced on Friday, and on the following Sabbath fifty-one new 
converts were admitted to the communion of the church, and 
participated in the Lord's Supper. These conversions we are 
led to understand took place during Friday and Saturday." A 
new-measure paper in South street says : " Speedy admission 
to the church seems to be almost the only debated question 
among the decided friends and promoters of revivals. Four 
days' meetings, or fifteen days' meetings, inquiry meetings, 
camp meetings in the newer parts of the Church, the anxious 
seat, calling out the Church to repent, confess, and reform ; 
urging sinners to repent noiu, because they can noiv — all these 
things are settled, and are regarded without alarm. The other 
question remains." A pastor in Westerly street, after an account 
of a meeting in his congregation, says : " Young converts are 
not put on a three months' trial of their faith before joining a 
church, but are received with joy and confidence by Christians, 
even on the same day of their conversion." In an account of a 
camp meeting in Ohio street, attended by six ministers from 
different parts, " one hundred and thirty -six hopeful subjects 
of grace at that meeting were on the spot received into the 
Church, and sat at the Lord's table." A minister in Westerly 
street says : " In several places, we believe, the new converts 
have been immediately and formally received into the church, 
before the close of the protracted meeting." 

At a meeting in Westerly street, conducted by Mr. Strange- 
ways, the pastor tells us, "- seventy-two were received into the 
church on the nineteenth day of the meeting." He represented 
the new converts as desiring this immediate admission, and him- 
self and the church as feeling that " they had no authority to 
encourage, much less to compel them to live any longer in dis- 
obedience." A portion of the church, in another account, say : 
" Strenuous efforts were made for several days previous, both 
by the pastor and evangelist, to convince the church of the 
duty of immediately receiving the new converts. Nor were the 
converts themselves urged with less importunity, to unite im- 
mediately with the church. This new measure was insisted on, 
in defiance of a standing rule of the church, and in opposition 
to the remonstrances of a respectable portion of the members." 

Ard. What must be the results of such hasty admissions, 
especially of converts made under such a deplorable lack of 
instruction, who are not taught the doctrines of the Gospel, nor 
the nature of true religion as distinguished from false, nor cau- 
tioned against deceiving themselves with a false hope, but are 
persuaded if possible to cherish a hope, and make a profession 
without delay ? 



IN THE NINETEENTH CENTURY. 



341 



Th One of the synods in Westerly street tells us what they 
have found some of the results to be, in a part of their church- 
es. After speaking of the changes in the ministry, which have 
become very frequent, they say : " In consequence of this, the 
great and glorious doctrines of the Bible are not systematically 
and fully preached and heard. And some of our church mem- 
bers, especially the recent converts, being without competent in- 
struction, are unsound in the faith. In some instances, the 
additions sit like an incubus on the heart and energies of the 
Church. Here is one cause of the present lamentable state of 
religion among us." A presbytery in Westerly street say : " An- 
other evil we have to regret, and under which our churches suffer, 
is the effect of too great precipitancy in some instances, in receiv- 
ing members into the communion of our churches. This has 
taken place chiefly through the excitation of protracted meetings, 
so soon as the individuals begin to indulge a hope, without exam- 
ining them minutely on the great doctrines of grace ; or waiting 
to impart to them the previous and preparatory knowledge and 
instructions so needful to the commencement of a good hope." 
The General Assembly of the Presbyterian church, in their pas- 
toral letter, say : " Let not apparent converts be hurried into 
the Church. Nothing is more directly calculated to injure 
ultimately the cause of God, and the credit of our holy religion, 
than urging or permitting individuals to make a public profes- 
sion of religion, as soon as they have experienced some serious 
impressions, and flattered themselves that they have been re- 
newed in the temper of their minds." 

What sort of converts those were, which were made by the 
preaching of Mr. Strangeways, may be gathered front one or 
two accounts more. At the protracted meeting at which sev- 
enty-two were received, just mentioned, more than three hun- 
dred were reported by the pastor as converts. Some others 
were received afterwards ; but " of more than two hundred of 
these, after the most diligent search, nothing can be learned. 
A member of the church has repeatedly solicited of the pastor 
a list of the names contained in the whole aggregate, but has 
been utterly refused." At another protracted meeting, con- 
ducted by the same evangelist, a minister who attended as a 
hearer, says : " At the close of the meeting, which continued 
fourteen days, the conductor of it remarked in his address that 
he knew not the exact number, but that more than two hundred 
souls had been converted since its commencement. An elder 
from abroad, who had been present, it is believed, the whole 
time, said there were two hundred and forty-eight converts, 
" I have kept a list of their names," said he. Another person, 
who had kept a list, said this was the true number. This meet- 
29* 



342 



THE PILGRIM'S PROGRESS 



ing was regarded at the time, by the gentleman who conducted 
it, and by his new-measure friends, as most propitious in its 
results ; and as furnishing one of the most signal and wonderful 
displays of the triumphs of the power and grace of God, which 
had been witnessed in our churches in this vicinity, since the 
introduction of new measures among us. And such was re- 
ported to be its character, both here and abroad. And had 
the practice prevailed here, which prevails in many churches in 
this region, to wit, of receiving persons to the privileges of fel- 
lowship as soon as they entertain hopes of conversion, and 
without opportunity for instruction or for careful and prayerful 
examination of the ground of their hopes, such perhaps would 
be still said to be its character. But the pastor of the church 
informed me about four weeks since, that it appeared from its 
records that four only of the two hundred and forty-eight re- 
puted converts had been received into the church under his 
care, in more than thirteen months subsequent to the meeting." 

Ard. I should suppose, then, that the great reason why it 
was deemed so desirable to hurry the new converts into the 
church, during the excitement of the meeting, was the fear 
that they would not last ; and that if time was given them to 
lose their excitement, and reflect calmly, and examine them- 
selves, they would not think they were Christians, nor suitable 
persons to belong to the church. 

Th. Yes. And the experience of a few such instances as 
the last mentioned, where, out of two hundred and forty-eight 
reputed converts, only four united with the church, or even 
the one preceding, where more than two hundred of those re- 
ported could not be found, a few weeks after the meeting ; 
would tend to show that the great mass of converts so made, 
were no better than the stony ground hearers. Such men as 
Mr. Strangeways might wish to get them into the church, for 
the sake of counting great numbers, and increasing their own 
reputation as revival men ; but no friend of the churches could 
desire that they should be filled up with converts whose relig- 
ion would not last a year, to " sit, like an incubus, upon the 
heart and energies of the church." 

F. W. That is the way to keep them. I regard them as 
real converts; but being kept out of the church, they fell 
away. 

Th. Those mentioned by the synod, as before quoted, were 
received into the church ; 'but that did not prevent them from 
falling away. Like the stony ground hearers, they had no 
root in themselves, and therefore endured but for a time. 

L. S. And you know, a pastor whose people are converted 
must be very anxious to have them join his church ; and if 



IN THE NINETEENTH CENTURY. 



343 



that is not done soon, they will he in danger of joining other 
denominations. 

Th. That is probably the reason which has most influence 
to induce ministers and churches to receive those they think 
new converts, with very little delay, and very little scrutiny. 
The desire of having numbers, however, is not a very safe one 
to be indulged. The peace and prosperity of the church is of 
more importance than its numbers. And if proper pains were 
taken to embody the supposed new converts in a class, for 
special instruction suited to their circumstances, to be after- 
wards received into the Church when they were prepared to be 
wholesome members, it seems to me that it would be much 
better, than to hurry them into the Church without prepa- 
ration, there to hang, like a dead weight upon it, ever after- 
wards. 

L. S. But the apostolic practice appears to be against you. 
The new converts on the day of Pentecost were received into 
the church the same day. 

Th. The circumstances of the church at that time were very 
different from what they are now.- Ministers were then fur- 
nished, by a special divine call, and were qualified for their 
work, by inspiration, and by miraculous gifts, as well as the 
grace of God". Now, miracles and inspiration have ceased, and 
ministers are to be qualified by a long course of study, since 
none can teach what they have never learned. Then they had 
the gift of discerning spirits, by which false brethren were 
sometimes detected. Now, there is no way to judge of the 
tree, but by observing its fruits, which must have time to grow 
and ripen. Then there were many powerful causes in opera- 
tion to deter any from making a profession, unless they were 
really converted in heart. Now, the circumstances of men 
under the Gospel are such, that there are many strong induce- 
ments to belong to the Church and pass for Christians, when 
the heart is not right. Then, there was the influence of a 
clear exhibition of divine truth by the apostles and primitive 
preachers, to guard against false hopes, and many exhorta- 
tions to beware of the wiles of the devil. Now, the clear ex- 
hibition of divine truth is discouraged, and especially those 
parts of it which are best adapted to guard against false con- 
versions ; and any attempts to caution men against being de- 
ceived, are frowned upon and put down ; while all are encour- 
aged to hope, and to profess their hope, as soon as possible. 
Where the state of things is so different, there is not the same 
reason which existed in the commencement of the apostles' 
ministry, for a speedy admission into the Church, while there 
are strong reasons against it, Now, there is no reason for 



344 



THE PILGRIM'S PROGRESS 



haste. There is no reason why we may not carefully apply to 
this subject the directions of our Lord. " If any man come to 
me, and hate not his father, and mother, and wife, and chil- 
dren, and brethren, and sisters, yea, and his own life also, he 
cannot be my disciple. And whosoever doth not bear his 
cross, and come after me, cannot be my disciple. For which 
of you intending to build a tower, sitteth not down first and 
counteth the cost, whether he have sufficient to finish it ? Lest 
haply, after he hath laid the foundation, and is not able to fin- 
ish it, all that behold it begin to mock him, saying, this man 
began to build, and was not able, to finish." This appears to 
be the very subject before us. It is making a public profession 
or attachment to Christ. ~No man ought to do this, till he 
has counted the cost. A similar caution is implied in another 
passage. " Why call ye me, Lord, Lord, and do not the things 
which I say ? Whosoever cometh to me, and heareth my say- 
ings, and doeth them, I will show you to whom he is like. He 
is like a man who built a house, and digged deep, and laid the 
foundation on a rock ; and when the flood arose, the stream 
beat vehemently upon that house, and could not shake it ; for 
it was founded upon a rock. But he that heareth and doeth 
not, is like a man that without a foundation, built a house upon 
the earth, against which the stream did beat vehemently, and 
immediately it fell, and the ruin of that house was great." 
While our Lord requires his true disciples to profess their at- 
tachment to him before the world, he requires it to be done 
with deliberation, with a willingness to give up all for him, with 
true self-denial, having counted the cost, and digged deep to 
lay the foundation on the rock which cannot be moved. He 
does not require a profession, so hastily made, as to render a 
compliance with his cautions impossible. 



CHAPTER XLVII. 

Ardent. Among the measures adopted at protracted meet- 
ings, mention has been made of calling out the church to make 
confessions and renew covenant, and the like, and calling the 
awakened to occupy what are called the anxious seats, or rise 
in the public assembly, in token of their determination and 
pledge to attend to religion now, or a promise to give their 
hearts to God, and the like. All these things seem to be con- 



IN THE NINETEENTH CENTURY. 



345 



nected with what are considered the favorable results of the 
meeting ; and they appear to me to be well adapted to multi- 
ply false converts. 

Love-self. Why should not the church make a public confes- 
sion, if they have been negligent in duty, as most churches are 
in a cold time ? 

Ard. It is not the confession of sin that I object to, but the 
way in which it is done. If a church has been in a state of 
backsliding, I think it highly proper that they should humble 
themselves before God, and return to their duty. And if their 
unfaithfulness has been a public matter, it may be proper that 
their confession should be public also, But, in that case, the 
church ought to make it a matter of serious deliberation among 
themselves, and their confession should be written and adopted 
by the church, and then read by their pastor in the presence 
of the congregation. Such a step might be occasionally taken 
with good effect. But other things should correspond. The 
individual members should make confession of such sins as they 
have committed, by which the honor of religion is suffering. 
And they should be written, and read in like manner. 

L. S. That is too formal and antiquated. I like to have the 
members who have been cold and backslidden, confess, each 
for himself, and the church as a body come out into the broad 
aisle at a protracted meeting, and confess their sins, and con- 
secrate themselves anew to the service of Christ. 

Th. I do not like confessions that mean nothing. I have 
often heard individuals make a sort of general confession, which 
might mean any thing or nothing as they please, and expect to 
have the credit qf great humility for it, when they would be 
greatly displeased if any one should charge them with specific 
acts of transgression. I cannot see how such confessions are 
adapted to honor religion. If a member has been guilty of 
specific acts of transgression, which call for discipline, let him 
confess them ; and let his confession be written, that there may 
be no mistake about it. And so, if the church have neglected 
their duty, if they have lived in contention, or neglected to dis- 
cipline their disorderly members, or have done any thing which 
the world knows to be dishonorable to religion, let them con- 
fess it as a church ; and let the confession be definite, and con- 
tain the very things which the world know they ought to con- 
fess, and no others. Let that be written, and read, and put 
upon their records, that there may be no mistake nor uncer- 
tainty on the subject. But I would not have that done at a 
protracted meeting. 

L. S. Why not ? That seems to be the very time. 

Th. Because a protracted meeting usually collects many 



346 



THE PILGRIM'S PROGRESS 



strangers who may not be acquainted with the facts confessed 
by the church ; and it is contrary to the spirit of Gospel dis- 
cipline to spread the knowledge of offences, any further than 
it becomes necessary to carry out the discipline which Christ 
has appointed. Those who spread scandal, when there is no 
need of it, are dishonoring religion, and acting wrong. 

L. S. At least, you will allow that that is a good time for 
the church to renew covenant. 

Th. ~No ; I think not. Renewing covenant is virtually done 
every time they celebrate the communion. If they read their 
confession before the congregation, previous to the communion, 
that seems to be the proper time ; and then the celebration of 
the communion is a virtual renewal of their covenant. 

L. S. But what objection is there to its being done in the 
early part of a protracted meeting ? It seems to me that then 
is a good time, by such a solemn act, to produce an effect upon 
the audience. 

Th. To produce an effect ; yes. That I suppose is what it 
is done for. And it looks to me like what our Lord forbids. 
Doing things to be seen of men, is not what he encourages. 
We are not to make ostentation of our religion. We are not 
to say to the spectators, come and see how humble we are. 
If we wish to please God, we must humble ourselves in his 
sight ; and do it in reality. We may then hope to be accepted 
of him ; but not when we take pains to assume the appearance 
of humiliation before men, to be seen of them. 
' Ard. There are other objections to the common practice. It- 
is often the case for a stranger from abroad to be invited to 
conduct the meeting. He calls upon the church, just when and 
how he thinks proper, to come out and confess. And some- 
times he calls them to come out and confess to him, as if he 
were authorized to take the place of God. When they have 
come out, no confession is read ; no one knows what they are 
to confess ; the leader confesses for them what he pleases. 
And this confession is either so general as to amount to nothing ; 
or, if it goes into particulars at all, I would prefer to confess 
for myself, and not have a stranger do it for me. After such a 
confession as the stranger chooses to put into the mouth of the 
church, and to which it is probable many of them have never 
agreed, they are called upon to make certain promises, also.at his 
dictation, and about which they have not been consulted. In 
this situation they must either rise to signify their promise, or 
keep their seats in dissent. I have always seen some, and they 
have usually been among the best members of the church too, 
who kept their seats in dissent. And I have usually witnessed a 
tirade of abuse thundered forth upon those who did not rise at 



IN THE NINETEENTH CENTURY. 



347 



the word of command. They thought the measure improper ; 
or they thought the stranger not authorized to adopt such 
manoeuvres, and they did not choose to assist m them ; and tor 
this they were denounced. . , . 

Th Yes I have seen an account by a minister ot an in- 
stance in his own case. His church had voted a three days 
meeting A minister from abroad called the church to rise to 
make some promise. The pastor kept his seat m the pulpit, 
because he disapproved of the measure, and did not choose to 
sanction it. Several of the best members of the church kept 
their seats. And the preacher represented those that did not 
rise as being unwilling to be prayed for, and practically saying 
they did not believe there is a God, nor a heaven or hell. 

L. S. They ought not to have been present if they did not 
intend to join in what was done. 

Th How could they know what was to be done '. Mow 
could they know what they were to be called upon to sanction 
at the dictation of a stranger ? And then as to their staying 
away, they would be denounced for that if they did Nor can 
I think it was their duty in general to stay away. They neeoed 
to know what was done in their church which was to afaect its 
welfare, and perhaps revolutionize it. They must either with- 
draw from it altogether, or they must continue their watch over 
their brethren, and do what they could to lead them m the 
right way. . . . 

Arcl. It is indeed a very trying situation m which the mem- 
bers of a church are placed under such circumstances ; when 
a vote is passed by the church to hold a protracted meeting 
and a large minority disapprove of the measures with which it 
is designed to be connected. If they attend and take part, 
thev are considered as approving and sanctioning what they 
think wrono-. If they attend and express their disapprobation, 
they are charged with opposing the work. If they stay away, 
they are condemned for absenting themselves from tne meei- 
ino-s of the church. If the new-measure men would have any 
reo-ard to the conscientious scruples of their brethren ; and it 
they think them in a mistake, treat them kindly, and endeavor 
to win them by argument and persuasion, the case would be 
different. But they uniformly, so far as I know, denounce, in 
unsparing terms, all who do not join them. _ 

Th Yes At one of the meetings before mentioned, a 
pledge had been given that all were at liberty to pursue that 
course which duty should appear to them to dictate, without 
exposure to censure or abuse. "The members of the cnurcn 
generally, who attended the first four days of the meeting, 
were greatly dissatisfied with the preaching and the measures, 



348 



THE PILGRIM'S PROGRESS 



and were deeply distressed. The church was convened by the 
pastor on Monday, to determine whether the meeting should 
be continued. Many of the members expressed their dissatis- 
faction. But, after some consultation, many of the members 
agreed to support the conductors of the meeting, ' asking no 
questions.' Those who refused to commit themselves in the 
dark, by giving this pledge, were told, that by this act they 
' turned their backs upon their Saviour.' And though every 
effort was made to draw them in, yet those who felt it to be 
their duty to decline co-operation, were severely denounced as 
cold and heartless in their religion, destitute of feeling for sin- 
ners, and of love to the cause of Christ ; standing at the head 
of the ranks of infidels, scoffers, and men of the world, who 
were taking refuge behind them, and as leading them down to 
hell." One of the conductors of the meeting " denounced, in 
the anxious room to those under his instructions, one of the 
deacons of the church, as an old hypocrite, who ought to be 
excommunicated. Another told an intelligent and pious female, 
who could not fall in with the measures, ' If I had done what 
you have during this meeting, I should think I had committed 
the unpardonable sin.' These things are but a specimen of 
what daily took place during the meeting." And such is the 
usual course, so far as I have had opportunity to witness it. 

L. S. The conductors want to know whether Christians will 
pray for sinners, so that they may conduct their operations ac- 
cordingly. And there surely can be no objection to ask them 
to signify this by rising up. 

Th. If they are Christians, let them be exhorted to pray for 
sinners, and I think they will. I could not think them Chris- 
tians, if they were not willing to pray. But I can easily sup- 
pose that they are unwilling to give any pledge to do that, by 
rising before the public assembly, on the ground that it is , one 
of the items of what they consider an unwarrantable course of 
machinery. And especially, when we consider that they are 
commonly called on to pray in faith, and required to pray in 
faith, for the conversion of these sinners. The great design, I 
suppose, is to have an effect upon the impenitent, to lead them 
to expect that now Christians are about to pray for them, and 
to make such prayers as will certainly issue in their conversion. 
I suppose this is designed ; for, on one occasion, after Chris- 
tians had been called upon to rise, in token of such a prom- 
ise, and not anxious sinners merely, but all sinners who were 
willing to be prayed for, were called upon to rise to express 
that willingness, I heard the preacher tell those sinners that 
rose, " Now, if these Christians do as they have promised, you 
will be converted." And the next day, I heard him tell other 



IN THE NINETEENTH CENTURY, 



849 



sinners, by way of persuading them to rise also, that those 
who rose the night before had found salvation before morning. 
As might be expected, several rose as soon as they were told 
this, expecting, I conclude, that they should be converted also, 
And that the design is to excite such an- expectation, I have 
been led to conclude, by the statements frequently made, of 
sinners in other places being converted in consequence of their 
thus coming forward, and of those who would not thus come 
forward having been passe'd by, and not converted," 

Ard. If sinners can be induced to expect to be converted, 
that expectation will be likely to produce some effect upon their 
nervous system, and they will feel, or imagine they feel, some 
change. And the whole course of measures now adopted by 
new-measure men, so far as I have witnessed it, seems to be 
designed and adapted to excite this expectation. Sinners are 
urged to rise, to take certain seats, to kneel, to go to certain 
places, and the like, with an earnestness which indicates that 
by so doing they are almost sure of being converted, and by 
refusing, almost sure of being lost. And, on a late occasion, 
after a preacher had been some time urging the impenitent to 
resort to the anxious room to be conversed with, he closed by 
saying, as I took it down at the time, " Go, and the Holy Spirit 
will seal you unto the day of redemption" Now, this appears 
entirely consistent with the idea that conversion is the work of 
man; but does not appear to me to be at all according to 
what the Bible teaches of the character of unregenerate doings, 
and of the true state of the sinner. And it appears to me to 
be extremely well adapted to flatter the sinner into a false 
hope, and to strengthen and encourage that hope when once 
imbibed, and thus lead to a whole life of false religion. 



. CHAPTER XLVIII. 

Thoughtful. The promises which sinners are called upon to 
make, and the encouragement of unregenerate doings gener- 
ally, is one of the most alarming features of the present times. 
The divine requirement is : " My son, give me thy heart." 
The divine requirement is now. The license to wait a day, or 
an hour, or an instant, is without any Scripture warrant. To 
give the heart to God, is our first duty ; and before that is 
done, no duty is done. Certainly, those who believe in a 
30 



350 



THE PILGRIM^S PROGRESS 



change of heart at all ; those who believe that before regener- 
ation the heart is wholly sinful, are very inconsistent to call 
upon sinners to make a promise of future repentance. For if 
making such a promise is to precede giving the heart to God, 
making the promise is sin. What right has any man to give 
the sinner liberty to perform a sinful act, for any purpose ? 
And how absurd it is to perform a sinful act, for the purpose 
of securing a subsequent holy act ! Where has God promised 
that the performance of any sinful act shall secure the perform- 
ance of a subsequent holy act ? 

Love-self. Is there no connection between a promise and its 
performance? Do we not ask people to make promises in 
other matters ? And do we not place dependence on their 
promises, and expect their fulfilment ? 

Th. Yes ; in such cases as are suitable for a promise. W e 
ask a man to promise to pay us a sum of money, on the ground 
that the promise is a right action, and the performance an ac- 
tion dependent on the other. To-day he resolves to pay, and 
makes the promise. To-morrow he performs his promise, and 
actually pays. But the resolution to repent, or the promise to 
repent, is not a right action. It is the duty of the sinner to 
repent noiv, not to promise. There is no call upon the sinner 
in the Bible to resolve to repent ; and promise to repent. But 
he is called upon to repent, without delay. And if he puts off 
a compliance long enough to resolve, or to promise, or to go 
here or there, he sins in so putting it off. Besides, the act of 
repentance does not follow the act of promising, or resolving ; 
as the act of paying a debt follows the promise and resolution 
to pay. The payment of the debt is an external act, which 
depends upon the act of the mind. But the act of repentance 
is not an external act, which depends upon an act of the mind. 
It is an act of the mind itself, and does not depend upon any 
previous act of the mind. The act of repentance is a holy 
act, which the Holy Spirit causes us to put forth. If any 
thing we could do, were connected with the act of the Holy 
Spirit, as its antecedent or cause, then there woujd be some 
plausibility in urging the performance by us of that previous 
act. If the prayer of the sinner, made without repentance, 
were connected, in the promise of God, with the gift of the 
Holy Spirit to cause him to repent, then there would be some 
plausibility in urging him to offer such an impenitent prayer, 
in order that he might obtain the gift of the Spirit, 

L. S. The Scriptures say : " Ask, and it shall be given you ; 
seek, and ye shall find ; knock, and it shall be opened unto 
you." 

Ard. But that is the prayer of repentance, the prayer of 



IN THE NINETEENTH CENTURY. 



351 



faith, and the prayer of love. It is a holy prayer, No prom- 
ise is connected with a sinful prayer ; . a prayer destitute of 
repentance, faith, and love. Every prayer destitute of repent- 
ance, faith, and love, is a sinful prayer. And surely God has 
not directed us to sin, in order that we may obtain his Holy Spirit, 

L, S. But don't you direct sinners to pray, to attend meetings, 
and to read the Bible ? And do you mean to direct them to sin ? 

Ard. I would explain to them what it is to do these things 
right; and when I direct them to do these things, I won Id 
have them understand that I mean they should do them right, 

L. S, Don't you direct them to do these things, as the 
means of obtaining the gift of the Spirit, to work in them re- 
pentance, and love, and every Christian grace ? 

Ard. 'No ; that would imply that God offers regenerating 
grace to those that will sin in a particular manner. And I do 
not believe he offers regenerating grace on any such conditions. 

L. S. Is not the man who promises to do his duty, more 
likely to do it, than he that will not promise ? 

Ard. I do not know that a sinful promise to perform a holy 
duty, has any connection with its performance ; nor that we 
have any ground to think the holy duty more likely to be per- 
formed in consequence of the sinful promise. 

L. S. Yet you think a man who promises to pay his debt, 
is more likely to pay it than if he did not promise. 

Ard. The man who promises to pay a debt, may, and ought, 
to make a right promise ; not a sinful one : and his perform- 
ance is likely to be of the same nature as his promise. 

L. S. I appeal to the good effects of calling on sinners to 
make these promises. While thousands are converted in the 
use of these means, I am not disposed to condemn them. 

Th. That is the principle that the end justifies the means— 
a principle that a professed Christian ought to be ashamed to 
advocate. 

Ard. I suppose there is abundant proof, that these unre- 
generate promises are encouraged, and urged, as the most ef- 
fectual measures, in protracted meetings, in connection with 
the so-called prayer of faith, to multiply converts. 

Th. Yes. One account of a protracted meeting, says: 
" Sinners were crowded to make a solemn promise to repent ; 
and finally to rise, if they desired to be saved. Yery few were 
• induced to make an unregenerate promise to repent ; but nearly 
all rose at the last request. The conductor of the meeting, in 
speaking of the anxious meeting, said : He hoped three or four 
had submitted, and that quite a number of others had resolved 
to repent, which he thought was a very favorable indication ; 
that, out of a hundred and twenty young persons who were 



352 



THE PILGRIM'S PROGRESS 



persuaded to come to this point, not long since, in a neigh- 
boring town, nearly all of them soon after were hopefully 
converted ; while others who would not, had generally been 
left in stupidity and sin." Again: "Depending on some novel 
practices, and mechanical management, as means of promoting 
revivals, instead of the simple, honest, and faithful application 
of the divine truth to the understanding and conscience, is an- 
other alarming evil. Urging professors and non-professors to 
arise from their seats, to come out before the ^congregation, 
and kneel, or prostrate themselves to be prayed for ; urging 
the impenitent to come forward, and take the anxious seats ; 
the urging of females to pray in promiscuous meetings, which 
is still done in many places, a desperate effort to make awak- 
ened sinners pledge themselves to perform the duty of repent- 
ance, are some of the means that seem to be depended upon, 
by many, to promote revivals ; and they seem to be thought 
by many so important that nothing can be done without them." 

A minister who was present at a protracted meeting in an- 
other place, says : " When the preacher had finished his ser- 
mon, he requested all those who hoped they were delivered 
from the wrath to come, to rise. tJpon this, about one-fourth 
of the assembly rose. But one minister, a deacon, and quite 
a number of professed Christians, did not rise ; and this he 
must' have known. But still he had the assurance to declare 
that all those who had not risen were conscious to themselves 
that they were not delivered from the wrath to come. He 
then requested those who wished to be delivered, and who de- 
sired prayers, to rise. Upon this only a few left their seats. 
He now proclaimed, in accents yet louder, to show his utter 
recklessness and disregard of the rights of conscience, that 
we now had a confirmation of the truth of what had been 
preached— you don't believe the word of God, that there is 
wrath to come, — -thus denouncing as infidels ail who doubt the 
propriety of such proceedings." 

In an account of another meeting is the following statement : 
« The preacher said : ' I am going to call upon those who are 
convinced that God is right, and they are wrong, to rise ; and 
if there are any who think God is wrong, and they right, they 
will keep their seats, that we may know who they are. Sin- 
ners, do you think of waiting and debating this subject ? 0, 
now rise right up, and let us see who will submit/ Another 
clergyman said : ' Some have arisen— some more— let those who 
refuse to rise look up to God, and justify themselves if they 
can. O, shall God look down, and see you stand out ? We 
don't ask you to rise, unless you can do it freely. One arises in 
the gallery—we want you to rise— we can't wait much longer 



IN THE NINETEENTH CENTURY. 



353 



for you. Oli, how will some writhe under their consciences, 
rather than get up. Rise up, more of you. Dying ^ sinners, 
will you not arise ? One moment only longer ; Christians, you 
arise, that we may see how many will not arise. I should 
think there are some forty, fifty, or sixty sinners who will not 
arise ; and children, in some instances, are hanging upon their 
parents. Will any more sinners arise ?' " 

Ard. Who made these men judges of the hearts of those 
ministers and professed Christians who did not think proper 
to obey their commands, and rise up, and sit down, at their 
bidding ? If there was any thing of the spirit of Christ in 
them, why could they not utter some expression of regret that 
any of their brethren should differ with them, and show their 
own good spirit by leaving them without censure ? 

Th. That is not the spirit of the times. The spirit c>f the 
times cannot let an opportunity pass without denouncing all 
who do not fall in with it, and promote it. The same writer 
proceeds : " A preacher observed to shiners, ' You were called 
upon this morning to come forward to the anxious seats, those 
of you who meant to attend now. We want to labor directly 
for the salvation of your souls. And in order for this, we want 
you to come out, and be addressed. If you stay back, you 
say you are too proud and stubborn to come out.' On Friday 
afternoon a preacher said : ' Sinners, now I call upon you in 
the name of my God ; yes, I do now earnestly call upon you 
to come forward, and try God's sincerity this afternoon. Oh, 
that the Spirit of God would make one mighty effort, at least as 
far as consistent with man's free agency, and make these sinners 
rush out into the broad aisle. Now young men in the gallery, 
don't be coming forward here to look down to see what is going 
on below, but come right down and join these others. God 
has pledged himself to save you, if you will only come forward 
here and give up. You distress my soul, here in the gallery. 
0 break away and come down. Any more to come ? We 
want it to be a voluntary thing.' [He then called upon some 
by name in the gallery to come down.] < There are probably 
near a hundred souls come out. Won't you, and you, and you, 
come out ? — [pointing to individuals] — how many will repent, 
eternally, if they neglect this opportunity ! . God cannot repent 
for you. Christ is here, and ready to receive you.' " 

Ard. Who had authorized him to limit the offers of mercy to 
that time ? 

Th. Some members of a church where another meeting was 
held, say : " This measure of obtaining pledges was strenuously 
urged, and one clergyman said, ' the great thing is to get sin- 
ners to resolve to do something.' Afterwards, strenuous ef- 
30* 



354 



THE PILGRIM'S PROGRESS 



forts were made at the anxious meetings, connected with the 
protracted meetings, and elsewhere, to obtain unregenerate 
promises, pledges, and commmitments, of future repentance 
and obedience. We sky future, because it was the general un- 
derstanding that these steps were to be taken as means of 
bringing sinners to repentance. The principal conductor of the 
meeting told the impenitent one evening : ' You shall have an 
opportunity to come forward to these seats, and give up your 
hearts to God, while these Christians will pray for you.' By 
what authority sinners are offered a future opportunity to re- 
pent, or are required to perform actions that do not and are 
understood not to imply true obedience, is more than we can 
tell. Several anxious ones have told us that the strenuous 
efforts, and urging to unregenerate promises, and managing 
of this sort at the anxious room, on the last Friday of the meet- 
ing, destroyed about all their feeling, as the measures were so 
contrary to all their views and convictions of right and propri- 
ety. One clergyman intimated, on an evening during the meet- 
ing, when the young people had been called out into the aisle 
to give their assent 'to the truth of a certain passage of scrip- 
ture, and when it was observed that those must be infidels who 
would not do as much as this, that ' the Lord was pleased with 
the ingenuous acknowledgment of those who came out' We 
have often heard it suggested of late, that sinners have taken 
one step, or several steps, towards conversion. And we yet 
remember the intimation which the conductor of the meeting 
gave at a previous meeting, that ' although there is nothing 
morally good in resolving to repent, and making it manifest by 
coming out before the congregation, yet still it seems to be a 
breaking through the charm of the devil, and is taking one step 
against the natural pride of the heart.' Unregenerate doings 
were encouraged abundantly at this meeting, by urging sinners 
to pray in public, urging them to consecrate themselves to 
God, or to promise to use their influence for Christ, or not to 
use it against him, nor against religion; and to confirm these 
extraordinary promises and resolutions by some outward act, 
such as coming into the aisles, coming forward to the anxious 
seat, kneeling, or rising, or speaking out, or repeating conse- 
crating prayers, and the like." 

A minister thus writes from Pilgrim street, of an attempt to 
introduce new measures there, by the aid of some new-measure 
men from abroad: "The measures, in connection with the 
preaching, have been such as are usually resorted to, by minis- 
ters of this class, at protracted meetings ; such as inviting per- 
sons in the congregation to rise, who desired prayers for their 
conversion ; calling on those who were impressed to take the 



IN THE NINETEENTH CENTURY. 



355 



anxious seat ; classifying and separating the congregation at 
different times, under the names of the covenanting, the anxious, 
the young converts, &c. ; encouraging at the prayer-meetings 
those who had impenitent relatives, to send in notes or make 
verbal requests, that prayer might be offered for their conver- 
sion, and many other like things. On the second day, after the 
church and some others from the neighboring churches had 
renewedly pledged themselves to lives of greater devotedness 
than before, the pastor came forward and renewed his vows of 
ministerial fidelity, and called upon all ministers present, without 
having given them any premonition of his purpose, to concur 
with him in the act. Though some eight or ten were present, 
none complied but those ministers from abroad, and an eccen- 
tric clergyman of a different denomination ; and these persons 
kneeling in the aisle, were consecrated anew to their work, by 
a deacon who led in prayer." 

A paper in Westerly street, favorable to the new measures, 
after giving an account of a protracted meeting under the labors 
of Mr? Bold, says : " Here I would notice a mistake that appears 
pretty extensively to prevail in regard to the object in yiew in 
calling the impenitent to the anxious seat. By many it is sup- 
posed that this invitation is to those who wish that Christians 
should pray for them. This, however, is a gross mistake. The 
invitation given is to those who will promise then to submit to 
Christ, if Christians will intercede for them. Very few, indeed, 
who are ever seen in places of public worship, but would con- 
sent to be made subjects of prayer ; but it is quite a different 
thing to make a public pledge that while prayer is offered in 
their behalf, they will make a full and unreserved surrender of 
themselves to God. Ministers here do not consider it an object 
of great importance to ascertain who will consent to be prayed 

forr 

In a list of objectionable measures noticed m a religious paper 
in Westerly street, the following is one : " Inducing children 
and young persons to resort to a particular room where others 
have found relief, under a promise of not leaving it till they also 
obtain relief; and while in this situation, visiting them often to 
pray with them and prevail upon them to give their hearts to 
God immediately. Much that takes place in what are called 
children s meetings, where the children are put forward, many 
of them in an unconverted state, to make exhortations and offer 
prayers.'' 

The pastor of a church in South street, states : " In the eve- 
ning a request was made that all who were then resolved to 
submit to God, should come out from the congregation and 
kneel down before the pulpit. Between twenty and thirty 



356 



the pilgrim's progress 



came. Several of these indulged the hope that they yielded 
their hearts to God while bowed on the floor. On the sixth 
day, Christians were exhorted to raise the standard of piety, 
and to consecrate themselves with one accord to God. Num- 
bers of professors of religion from various churches in the city, 
and also from abroad, came out in the aisles of the church, and 
knelt down, while the consecrating prayer was made, and each 
one gave himself away to the Lord in an everlasting covenant. w 
In another meeting in South street, a minister from abroad 
preached, and " then invited to the anxious seats all those de- 
termined to set out for the kingdom of Heaven. Between three 
and four hundred came forward." At another meeting in South 
street, the pastor says of the preacher : " He remarked that the 
Gospel offer was sent by God, and was designed to produce 
an immediate decision; after which he called upon all who 
were determined now to attend to their soul's welfare, to retire 
to the lecture room for conversation and prayer. I followed 
him thither, expecting to see perhaps eighteen or twenty ; but 
to my astonishment we found not far short of two hundred. 
In the evening the same minister again preached, and the anx- 
ious being again invited to the lecture room, we found it filled. 
Probably not less than four hundred were convened. After 
some suitable remarks, it was requested that all who were de- 
termined now to yield their hearts to God, should kneel. Prob- 
ably two-thirds of the assembly then kneeled down, and prayer 
was offered in their behalf." After preaching another evening, 
'< an invitation was given to all young men, who were deter- 
mined no longer to neglect their soul's salvation, to retire to 
the lecture room. We found it nearly full of young men, prob- 
ably three hundred present. About half of these kneeled down 
in token of their determination to cast themselves on God's 
mercy in Christ." On Monday, the church were called out 
into the aisles to renew their covenant. In the afternoon, " about 
two hundred came forward, avowedly determined to become 
the servants of Jesus Christ.' 9 



CHAPTER XLIX. 

Thoughtful. Connected with the encouragement of unre* 
generate doings, as just exhibited, is the following argument to 
justify the proceeding. " The two great difficulties to be en- 



IN THE NINETEENTH CENTURY. 357 

countered in the work of saving souls, are, first, to convince 
them that repentance towards God, and the commencement of 
a holy life, are not only practicable, but duties which ought 
note to be done ; and having made this impression, then, sec- 
ondly to induce them to manifest their faith, feelings, and pur- 
pose on the subject, by some outward act, indicating that they 
have chosen, and do now intend, immediately to begin to serve 
God The whole life of impenitent sinners consists of a. series 
of evasions of the demands of God ; and the whole stress of 
ministerial effort should be to bring them to meet these demands, 
and act on them at once. The manner in which this is done is not 
essential, provided it be thoroughly done. The means which have 
been used in this case to effect the object, appear to be eminently 
adapted to produce such a result, and seem to have been followed 
by the sanction of the divine approbation. Calling on the impen- 
itent to take a decided stand in presence of the assembly ; then 
explaining clearly and pointedly their immediate duty ; then urg- 
ing in these circumstances its immediate performance ; and then 
fervently and importunately supplicating that special influence ot 
the Holy Spirit, without which all our efforts will be unavail- 
ing; are, in fact, not only forcible exhibitions of the truths of 
the Gospel, but an illustration of the manner in which they 
should be obeyed." " , . 

Love-self. I do not see how you can avoid the force ot this 

reasoning. . . , 

Ard. One objection to it, is, it is a direct and avowed en- 
couragement of unregenerate doings. Sinners are called upon 
to perform an act which is acknowledged to be sinful, as the 
means of obtaining the favor of God. No reasoning can ever 
show that to be right. , ,.„ 

* Th Here again is the principle that the end justifies the 
means The author of this extract appeals to the success which 
attends them as constituting "the sanction of the divme appro- 
bation." I do not discover any worse principle than that m 
the philosophy of Voltaire. 

L. S. How can you prove that sinners may put off the di- 
vine claims to an indefinite hereafter ? • 

Th I do not believe that they may put them off_ to an in- 
definite or a definite hereafter. But this system gives them 
license to put them off, a little while, long enough to go from 
the church to the session-room-or long enough to go to the 
anxious seats-long enough to be addressed, and to be prayed 
for For the effort usually is to get them to resolve or ,o 
promise that they will submit while Christians pray for them 
The Scriptures never allow of that delay. They require instant 
obedience. 



358 the pilgrim's progress 

L. S. It seems to me that you are cavilling about a mere trifle. ! 
What is the small space occupied in going from one room to an- 
other, or from one seat to another ? 

Th. Long enough to die, and go to judgment. Long enough 
to form a resolution in your own strength, by which your soul 
may be ensnared and ruined. 

L. S. What, then, would you tell the sinner to do ? 

Th. Just what the Bible tells him— repent, believe the Gos- 
pel, submit to God, now, without a moment's delay ;— not 
promise to do it, some time hence. I do not find any such 
direction in the Bible. It is an invention of man to get along 
easier than the Saviour did — to multiply converts faster than 
the apostles did ; but, as I greatly fear, without a change of 
heart. 

L. S. But if the sinner's mind is brought to that state, that 
lie feels convinced he ought now to submit, why not let him 
manifest this conviction by some outward act ? 

Th. The best way to manifest this conviction, is by doing, 
instantly, what he is convinced he ought to do. It is no suita- 
ble way for him to put it off till he can mate promises, and go 
through all your measures of human contrivance. 

L. S. But in your method you spend your strength to little 
purpose. You press upon the sinner, it may be, his obliga- 
tion to repent without delay ; but you do not ask him whether 
he will comply. If he were disposed to say he would, I should 
infer, from your manner of talking, that you would rather not 
have him say it. You would dismiss him from the meeting, 
without his having said or done any thing, by which he should 
feel committed. Now, I would ask him to do something by 
which he should feel committed. If he can be led to take this 
step, whether it is taking the anxious seat, or rising up, of 
kneeling down, or whatever it may be, by which he shall pledge 
himself, he will feel that he is committed, and that he must go 
on. He will feel that the bystanders regard him as having 
taken a stand, that they now expect him do something definite 
in the affair of his soul's salvation. " He will feel as if he had 
in a manner committed himself, in regard to religion, and must 
go forward, and go through." You wo aid never do any thing 
to place him in this situation. 

Th. No. It is not a process directed in the Bible ; and that 
is a reason why I should regard it with suspicion. It is con- 
fessedly making a man's conversion the result of his own un- 
regenerate doings ; which is doing evil that good may come, 
and not tolerated by the Bible. It is allowing him to postpone 
what God requires of him, till he can perform these previous 
acts of human invention, which no man has a right to do ; and 



IN THE NINETEENTH CENTURY. 



359 



above all, it is the readiest way I can imagine to make false 
converts, and deceive them with a groundless hope, to their 
destruction. 

L. S. What if your course should be taken ? What if the 
preacher has made an impression upon his hearers, and they 
are strongly moved with a sense of their guilt and danger. 
And then he dismisses them, without doing any thing to make 
known their state of mind ; will they not go away, and^ mingle 
with their old associates, and shake off their serious impres- 
sions, and fail of being benefited ; when, if they had been in- 
duped to commit themselves, they would feel that they must 
go forward and go through ? 

Th. Go forward in what ? Go forward in sin ? Go for- 
ward in the way of forming resolutions, and making promises, 
all of which you acknowledge to fall short of a change of 
heart, and therefore destitute of repentance, faith, or love, and 
an abomination in the sight of God? Go through what ? Go 
through such a course of mechanical operations of human 
contrivance, all of which are so many acts of transgression ? 
What result may rationally be expected, in the case of a man 
who has been so far awakened and convicted of sin, as to see 
his obligation to instant repentance, but who deliberately puts 
it off to do something else first ? What else may be expected 
but that God should send him strong delusion, that he should 
believe a lie, and be lost ? He is required to repent at once, 
and he feels convinced that he ought ; and yet, he deliberately 
postpones his immediate duty, because he now feels indisposed 
to do it ; and attempts to substitute something else which he 
is more disposed to do, and thus thinks to please a holy and 
heart-searching God. And those who profess to be his spir- 
itual teachers, encourage him In it, and use all the eloquence 
and art they are masters of to persuade him to do it. And 
when they have got him to do it, they tell him he has done 
something to " break through the charm of the devil," some- 
thing to mortify the natural pride of the heart, and sometimes, 
when he has simply risen to give his assent to the truth of a 
text of Scripture, they tell him that " God is pleased with his 
ingenuous acknowledgment." And if this is not a process of 
error and sin, and adapted to deceive and ruin souls, pray tell 
me what can be. 

L. S. I would ask, whether those who request sinners to 
kneel, in token of a promise to repent while Christians pray for 
them, may not mean to have them express the idea that they 
are now disposed to repent, and whether their act may not be 
considered as equivalent to saying, I do repent noiv ? And if 



360 



THE PILGRIM'S PROGRESS 



so, your objection against the act as a sinful one would be re- 
moved. 

Th. If tbat is what they mean, why do they not express it 
so ? But they do not mean that ; else they would not ac- 
knowledge, as is sometimes done, that there was nothing mor- 
ally good in the act of promising to repent, to which they had 
been urged ; but it was only urged as a good means of leading 
to repentance. And if the act was understood to be merely a 
declaration that those who join in it do now repent, then it 
would lose all its use as a means to bring sinners to repent- 
ance, for which it is so highly recommended. 

L. S. Would your objections be removed, if it were so un- 
derstood ? 

Th. No. I would not call up a company of persons, under 
such circumstances, to say that they repent, or that they think 
they are converted. For how can they have reason to think 
so, without having had time for self-examination? This is, 
virtually, the same thing as the hasty acknowledgment of all 
as converted who can be induced to hope they are, and of re- 
ceiving them into the church the same day ; a subject which 
we have discussed already. 

L. S. "I suppose no evangelical Christian now questions, 
but that preaching ought to produce its results at the time ; 
and yet, according to general experience, it rarely does so." 
And if you are not satisfied with the measures which have been 
contrived for the purpose of producing this result, it would 
seem to be right to call upon you to suggest others which you 
think better. 

Th. Let Paul plant, and Apollos water ; and let all pray 
God to give the increase. I have no doubt that every instance 
of the faithful preaching of the word produces some effect upon 
its hearers, at the time. But as it belongs to God to give it 
such effect as he pleases, it may be different in different indi- 
viduals. The preached word may harden one ; it may awaken 
another ; it may produce conviction in another ; and it may be 
the instrument of bringing another to submission. Is that 
what you mean ? 

L. S. No. I mean that a sermon addressed to sinners ought 
to bring them to repentance, at the time. And it ought to be 
expected to do it. - 

Th. On whom does the obligation rest ? On the preacher, 
or on the hearer ? or on some other being or agent ? 

L. S. The sinner is bound to repent now. And if the 
preacher does his duty, he may expect to see sinners brought 
to repentance immediately. 

Th. There is a great deal of such talk, at this day, which 



IN THE NINETEENTH CENTURY. 



361 



seems to have very little definiteness. I do not believe the 
preacher can make the word preached by him effectual to the 
conversion of sinners. The Lord Jesus did not in all cases; 
nor the prophets, nor apostles, nor was it required of them. 
If they faithfully preached the word, that was their duty. 
What effect it should produce was the divine prerogative to 
determine. I admit that it is the duty of every impenitent 
hearer to repent now-. But I have never yet heard the instance 
in which a congregation all did their duty at one time. 

L. S. If you admit that it is the duty of every impenitent 
hearer to repent now, why not take some means to ascertain, 
at the close of the sermon, how many have done their duty ? 

Th, For the plain reason that the eyes of man cannot ascer- 
tain. God only looks on the heart. And more time is requi- 
site for a sober, human judgment to be formed. " By their 
fruits ye shall know them ;" and there must be time for the 
fruits to appear. 

L. S. You are so often hinting at false conversions, false 
hopes, and the like, that I begin to think you have not much 
confidence in the revivals of the present day. 

Th. I confess I cannot have much confidence in those wmich 
are produced by new-measure influence. I think the new 
measures are usually found connected with radical errors in 
relation to what Christian experience is, and that the kind of 
experimental religion which these measures is adapted to pro- 
duce, is not true Christian experience, but a dangerous delu- 
sion. 

L. S. I suppose you now have reference to those animal 
feelings and selfish affections, which you once spoke of, and 
which you then seemed to think made up a great part of our 
religious feeling. 

Th. I have. If a man should profess a great deal of love 
to me, and I should afterwards learn it was not from any re- 
spect he feels for my character, or any good will towards me, 
but only from the hope of gaining something by it, I should be 
so far from being pleased with his professions of attachment, 
that I should feel greatly insulted by them. 

L. S. It is written, " We love him because he first loved 
us." 

Th. Yes ; but that does not say, we love him for first lov- 
ing us, and for nothing else. If we love him, it is because he 
has changed our hearts and caused us to love him. And if he 
has done this, it is not from any thing w^e have done to merit 
this favor, but from his pure benevolence or compassion to- 
wards us. That is the apostle's meaning, as I understand it. 

L. S. How does this apply to the new-measure revivals? 
31 



362 the pilgrim's progress 

Th I think the great efforts that are made, are directed to 
the excitement of animal feeling and selfish affection ; and that 
the religious experiences of many are made up of these. 1 do 
not undertake to say that all the excitement is made up of 
these, nor that there are no true converts. But I think the 
circumstances, the mode of management, the measures used, 
the doctrines taught, the motives presented, and all together, 
are adapted to excite animal feeling, and raise it to a high 
pitch, and to produce selfish affections in great vigor ; and that 
true religion, if it exists at all, under such circumstances, is 
thrown into the shade, and is very much hindered and dead- 
ened by such means. A protracted meeting is appointed, lhe 
people are taught to look to it with high expectations. I he 
most distinguished revival men are sent for, and sometimes 
from a distance. When they come, they adopt every measure 
to produce excitement. Something new and strange must be 
done by the church and by the ministers. Confessions of an 
unusual form, or in unusual postures, must be made. Some- 
times old professors, and even ministers, must profess to be 
newly converted. Now the congregation must rise up ; now 
they must sit down ; now they must kneel ; now they must 
recline their heads ; now they must divide and go into different 
places ; now they must come together ; now sinners are urged 
to form resolutions and make promises, and are told how many 
have been converted who did so in some other place, and how 
those who refused were passed by ; now they are urged to the 
anxious seats to be prayed for, and the prayer of faith is urged 
as being certain to prove efficacious for all those for whom it is 
offered ; and they hear such prayer offered for them as they 
think must be efficacious ; now they are persuaded to follow 
a speaker in the words of a prayer, consecrating themselves to 
God ; now they are asked if they do not feel some relief ; now 
they are bailed as converts, and thanksgivings and songs of 
triumph are sung over them. Can all these things fail of pro- 
ducing excitement ? And if their expectations are brought up 
to it, will not the influence of the imagination on the nervous 
system be sufficient to make them fall down under " the 
power," or shriek out, or swoon away ? 

And then consider the doctrines that are taught them, and 
the motives which are exhibited to them at such a time.^ It is 
commonly taught that God desires the salvation of sinners, 
and is doing all he can to accomplish it — that the Holy Spirit 
exerts none but a persuasive agency — that sin and holiness are 
not creatable things— that no other agency from God will ever 
be exerted to change their hearts than that which is now ex- 
erted—and that if thev will only yield to this, they will be re- 



IN THE NINETEENTH CENTURY. 



363 



generated and saved— their own will, their own resolution — 
their own promise is commonly exhibited as the great thing on 
which the decision depends. And they are told that it is the 
easiest thing in the world to he converted, " just as easy as to 
turn over your hand." And if to be converted is no more than 
is here represented, if it is only to form a resolution or purpose 
to forsake the pleasures of the world, and seek our own hap- 
piness in the favor of God— if it is to love God for his favors, 
and if he is trying all the power of persuasion upon us, to make 
us willing to be happy, who would not be converted ? Is it 
not rather to be wondered at, that all who can be made to be- 
lieve these things are not converted at once, by hundreds and 
by thousands ? If there is animal feeling enough excited to 
render the sinner willing to obey the word of command— if he 
can be brought to rise up, or kneel down, or go here, or go 
there, as his leaders direct, I see no difficulty m having selfish 
affection do all the rest. « Sinners love those that love them 
No change of heart can be necessary to love God, if he is such 
a being as he is represented, and has such an intense desire lor 
the happiness of sinners. 

Ard. These things are indeed well adapted to promote that 
kind of experimental religion which consists in animal feeling 
and selfish affection. But how they can gain currency among 
those who have the Bible in their hands, is more than I can 

account for. . , . 

Th It would be stranger, if it were not for the consideration 
that the heart of man is by nature evil, and therefore ready to 
be deceived. But the strangest thing is, that ministers who 
have once understood and preached the truth should embrace 
a^nd preach such sentiments, and yet insist that they have not 
changed. The prevalence of this new-measure spirit has made 
sad work with the Christian character of many. Ihey think 
they are greatly improved by it, and are rendered much wiser, 
and prepLd for more extended usefulness; while the truth 
is, that they have gone away from the old paths where they 
formerly walked, and even sadly brought into doubt then 
Christian character. 



CHAPTER L. 

Love-self. Mr. Bold, in his printed sermon, speaks against 
animal feeling, as constituting any part of true religion. 



364 



THE PILGRIM'S PROGRESS 



Thoughtful. Yes ; but it were to be wished he had told us 
what he means by it. For I very much suspect he means only 
one class of animal feeling, while he would justify another class 
as the highest degree of holiness. 

Ard. He evidently means the tender, weeping kind of sen- 
sibility, which produces tears in profusion, when touched in a 
skilful manner. The talents of Mr. Bold were not adapted to 
this, but rather to the martial spirit, which, though it is as 
really animal feeling as the other, produces a very different ef- 
fect upon the animal system. 

Th. His language is: "Adopt a strain of exhortation or 
preaching that is calculated to awaken mere sympathy and an- 
imal feeling, and you will soon see that there is a perfect com- 
munity of feeling among cold and warm-hearted Christians and 
sinners : they will all weep, and seem to melt, and no one will 
be offended ; and, I may add, no one will be convicted or con- 
verted." It is evident, then, by animal feeling, he means 
emotions of the tender and weeping kind, such as the music of 
the iEolian harp is adapted to excite, and which the introduc- 
tion of martial music would greatly disturb. Such feelings as 
these may be excited in view of religious objects, when pre- 
sented in a particular attitude ; and are, no doubt, often mis- 
taken for religious affections. But they are the result of mere 
tragic painting, and ought to be carefully distinguished from 
holy affections. There is, however, another class of animal 
feelings, such as martial music is adapted to excite. The 
sight of a military pageant attracts the attention of the multi- 
tude, and kindles in many minds the thirst for military glory. 
The sound of the fife and drum wake up the energies of chil- 
dren, and set them to marching and counter-marching, with 
their paper caps and weapons of wood. It is feeling of a 
lively and animated kind ; full of fire, and spirit, and life ; a feel- 
ing that blazes and burns upon you, till you sympathize in it, 
or burn and glow in like manner, or become greatly annoyed 
with it, and are compelled to flee. This feeling sometimes takes 
possession of the female mind, and effects a wonderful change. 
The softness and delicacy natural to the sex, is exchanged for 
masculine boldness. Those fine sensibilities, that tenderness, 
and gentleness, and kindness, which naturally adorn the sex, 
are laid aside. Every nerve is braced ; every movement is 
quick and violent ; every look threatens ; every eye flashes 
fire ; every word breathes defiance. And what is it ? It is 
animal feeling, of the martial kind, which, when it gains posses- 
sion, drives out all the animal feelings of the tender class, all 
the soothing sensibilities and weeping sympathies of our nature ; 



IN THE NINETEENTH CENTURY. 



365 



and frowns upon them, where they appear in others at such a 
time, as objects of scorn. 

Now, while Mr. Bold professes to reject animal feeling, it ap- 
pears that he means only to reject the tender, weeping sympa- 
thies of our nature, under that name ; but that he thinks very 
highly of that animal feeling which is of the martial kind.' 
And this will account for the conclusions of his sermon, which 
cannot be accounted for on any other supposition. He says : 
« Suppose you hear a dull man preach or pray ; while he re- 
mains dull, and you are warm with feeling, you are not inter- 
ested ; you cannot be, for your affections are not fed and cher- 
ished, unless he comes up to your tone." This is exactly so, 
if your feeling is mere animal feeling ; but far from it, if it is 
that holy affection which consists in the love of the truth. If 
the truth is clearly presented, though it should be done by a 
dull man who does not appear to feel it himself, still that truth 
would feed and cherish your holy affections. And the degree 
in which your affections would be fed, would depend on the 
truth presented, and not on the feeling of the speaker. Satan 
might be the medium of announcing to the angels in heaven 
that another sinner has repented, and the tidings would fill 
them with holy joy, though Satan should appear to have no 
pleasure in the message himself. But in the sermon, it is all 
made to depend on the degree of feeling manifested by the 
preacher. If that is below your tone, " you are not interested, 
you cannot be." The feeling in you is fed only by the feeling 
in him, and not by the truths he exhibits. And being so, it 
is animal feeling. For nothing is plainer than that the feeling 
in one, which is fed by feeling in another, is mere sympathy 
and animal feeling. It cannot be any thing else. 

So also with the converse, in which, I conclude, he means to 
suppose one who is in the exercise of Christian feelings, though 
in a low degree. " Your affections are low — you hear the ar- 
dent man preach or pray : if your affections will not rise — if 
they refuse to enkindle, although you believe every word he 
says, yet you are not pleased. He is above your temperature ; 
you are annoyed with the manner, and fire, and spirit of the 
man. The higher he rises, if your affections grovel, the farther 
apart vou are, and the more you are displeased. While your 
heart "is wrong, [that is, of the low temperature,] the nearer 
right he is, [that is, the higher his temperature,] the more he 
burns upon you, if your heart will not enkindle, the more you 
are disgusted." Exactly true again, if it is mere animal feel- 
ing of the martial kind. The state of my nervous system is 
such as to be pleasantly affected only with the soft tones of the 
harp ; but he pours upon me " the din of trumpets, drums, and 
31 * 



366 



THE PILGRIM'S PROGRESS 



cymbals/' and I am pained and disgusted. But, very different 
is the case, if it is Christian feeling. Though my Christian 
feelings, which consist in the love of the truth, are in a low 
degree, yet if he makes a clear and vivid exhibition of that 
truth which I love, I am pleased. And with respect to the 
manner of the preacher, if it is the eloquence of holy love, 
and I am a Christian, I cannot fail of being delighted with it, 
though ever so much above the tone of my own feelings. 
Christians are not unfrequently in a state in which their holy 
affections are low ; but never, I believe, in that state in which 
the exhibition of that truth which they love, does not please 
them. And while that truth which they love is exhibited, they 
are not displeased, but delighted at the appearance of a high 
degree of love to it, in the preacher. I have never known an 
instance to the contrary, in the circle of my Christian friends. 
And among the revival ministers, whom I have had opportu- 
nity to hear, I have never known one who did not appear 
pleased at the exhibition of a high degree of holy feeling in 
another, even though his own feelings should not come up to 
the same temperature. The remarks may hold good as far as 
animal feelings are concerned ; but they certainly will not apply 
to Christian experience. 

Again, he says : " We may learn why persons, differing in 
theory upon doctrinal points in religion, and belonging to difTer- 
erent denominations, will often, for a time, walk together in great 
harmony and affection. It is because they feel deeply, and feel 
alike. Their differences are in a great measure lost and forgotten, 
while they fall in with each other's state of feeling!' The fact 
has been often noticed ; and some have wondered at it, while 
others have understood it well. The true reason is here given, 
if by ■ feeling is understood animal feeling. But if their feeling 
consisted in the love of what they respectively consider as 
truth, there would be no such agreement ; and the more of that 
kind of feeling each had, the farther asunder they would be. 
But, let two persons thus differing from each other, in their 
doctrinal views, be filled with animal feeling, of the martial 
kind, and let their religion consist chiefly in this, and their dif- 
ferences are easily forgotten, for neither will attach much im- 
portance to them. They can meet together, and readily join 
in the same manner of expressing their feelings. They can 
sigh, and groan, and vociferate, in perfect harmony ; they can 
think a noisy and tumultuous meeting a great excellence, and 
an evidence of the peculiar presence of the Holy Spirit ; they 
can cry out, and fall down, and speak, and pray, all at once, 
males and females, old and young, and find great unison of 
feeling in it all. " It is because they feel deeply, and feel alike:' 



IN THE NINETEENTH CENTURY. 



367 



Again he says : " We see why young converts love to asso- 
ciate with each other, and with those older saints who have most 
religious feeling ; these walk together, because they feel alike." 
Young converts have often been spoken of in these days, as 
being much nearer right than old Christians ; and it is doubtless 
true, if to have the most of this kind o£ animal feeling is to 
be nearest right. Old Christians, who have grown in the knowl- 
edge of the Scriptures and of themselves, know well, that when 
they were young converts, they had much more of that kind 
of animal feeling, and much less of that kind of feeling which 
consists in the love of the truth. Their knowledge of the truth 
was then very small, and they could not love any more than 
they knew. With their increasing knowledge of the truth, that 
feeling which consists in the love of the truth has increased, 
but their animal feeling has diminished. Young converts, hav- 
ing much animal feeling, and but little else, of course harmonize 
most with each other, and with such older Christians as have 
not grown in the knowledge nor love of the truth, but have 
always made their religion to consist chiefly in animal feeling, 
The fact is correctly accounted for, on the supposition that it is 
animal feeling that is meant. 

Again he says: "We see why ministers visiting revivals, 
often, at first, raise objections to the means used, and cavil, and 
sometimes take sides with the wicked ; the praying, preaching, 
and conversation, are above their present temperature." It 
appears not to be the truth exhibited which disturbs them, but 
the temperature. They often object to this, "at first," which 
implies, that they often afterwards fall in. Now, this is exactly 
descriptive of the effect of this kind of animal feeling. This 
feeling in one has a tendency to produce the same kind of feel- 
ing in another, by sympathy ; and it often does ; so that those 
who are not affected by it at first, may come into it afterwards. 
At first they judged with coolness, and disapproved, because 
what they witnessed was not according to the law and the tes- 
timony. But afterwards, when they began to come under the 
influence of the same animal feeling, then passions overcame 
their judgment and their scruples of conscience, and they were 
prepared to fall in. Many instances of this have no doubt oc- 
curred ; and they are easily accounted for if it is animal feeling. 
They objected at first, because it was contrary to their settled 
judgment, deliberately formed from the study of the Scriptures, 
and the experience of themselves and others, and their acquaint- 
ance with the history of revivals. But they fell in afterwards, 
because their animal feelings were moved by sympathy, till they 
were carried away. 

Ard. How many times have we heard, in relation to certain 



308 



THE PILGRIM'S PROGRESS 



measures which we thought objectionable, that this or that dis- 
tinguished minister at first felt just as we do, but when he got 
into the revival, he lost his objections. But this accounts for it. 

Tk. Just so. Many men who had correct views when they 
first came into contact with these new measures, felt great 
repugnance to them. And some opposed them a long time ; 
but when at last they had got among them, have been thus 
carried away. It is animal feeling which runs away with their 
judgment. And when their feeling cools down, and judgment 
resumes its sway, all are not as frank as Davenport to confess 
their mistakes, and try to repair the mischief they have done. 

Ard. This, then, I suppose, is the great feeling which is so 
much talked about by new-measure people. But I could never 
discover on what grounds they pretended to so much of it. I 
have usually seen less among them than elsewhere. 

TL Go into a meeting of Mr. Meek, or any other minister 
who preaches the doctrines of the Gospel with clearness, and 
see what is the appearance of the congregation, in time of revi- 
val. And do the same among any of the new-measure people ; 
and I am sure you will find among the former an appearance 
of deep and solemn feeling which you will not find among the 
latter. 

L. S. I am in favor of feeling in matters of religion. But 
there is Mr. Strangeways, who does not make much account of 
it, and he is a distinguished new-measure leader. 

Ard. We have heard, that at a late meeting he conducted, 
" the impenitent were called to the anxious seat, in a manner 
distinguished by any thing besides solemnity. At this time a 
scene of confusion often occurred, fitted for any other place 
than the house of God. Persons were urged to come forward 
to the anxious seat who had no feeling, and told that they had 
nothing to do with feeling, or that ' there is no way to get feel- 
ing but by acting. ' Indeed, the idea of deep feeling was ridi- 
culed. He said : ' It is not those who have the longest faces 
that possess the most religion. Some people make a god of 
solemnity.' " And from the accounts I have seen of his meet- 
ings, I should not suppose there could be any solemnity in them, 
nor much seriousness. 

L. S. But how is this ? You seem to be disposed to reckon 
nearly all the feeling that there is, as animal feeling, and of no 
value ; and yet you are dissatisfied with the want of feeling. 

Tk. I do not suppose religion consists in animal feeling. But 
I suppose where the mind of a saint or sinner is deeply affected 
by divine truth, there will be feeling, and solemn feeling too, 
and I wish to see it in its proper place. I think Mr. Meek's 
saying is about right : "lam not afraid of any degree of feel- 



IN THE NINETEENTH CENTURY. 



369 



ing wliich is produced by the clear exhibition of truth." There 
are certain great truths, which, if properly exhibited, will always 
produce feeling. The divine sovereignty, the divine justice, 
God's holy hatred of sin, and his determination to punish it in 
some instances according to its deserts, are subjects which 1 
have seldom heard properly exhibited without producing a 
solemn feeling, very different from that kind of feeling which I 
have seen at protracted meetings under new-measure preaching. 

Ard. Besides the mistaking of animal feeling for religion, 
there is also reason to suppose that selfish affection is often 
taken for true religion ; and that both together make up all the 
religion of many high professors, at this day ; and a large part 
of the religion of some true Christians. 

Th. It has always been so in times of religious excitement. 
Very few will make distinctions, so as to guard against the false 
and spurious in their own experiences ; and few preachers give 
sufficient instruction to enable their hearers to discourage the 
false and promote the true, in themselves or others. 

L. S. I think you are too uncharitable. I admit your relig- 
ion to be good ; but you condemn mine. I do not see but that 
it is all pretty much alike. 

Th. That is the trouble. You do not see how things differ 
which are directly opposite in their nature. And it has been 
difficult, in other times, to make people see. When Brainerd 
was thought to be dying, he was greatly affected with this 
consideration. He said, " God gave me great concern for his 
Church and interest in the world, at this time ; not so much 
because the late remarkable influence on the minds of people 
was abated, as because that false religion— those heats of irnag^ 
ination, and wild and selfish commotions of the animal affec- 
tions, which attended the work of grace— had prevailed so far. 
This was that which my mind dwelt upon almost day and 
raVht ; and this to me was the darkest appearance respecting 
religion in the land ; for it was this chiefly that had prejudiced 
the'world against inward religion. And I saw the great mis- 
ery of all was, that so few saw any manner of difference be- 
tween those exercises which are spiritual and holy, and those 
which have self-love only for their beginning, centre, and end." 

L. S. But I cannot see, after all, why it is not right to seek 
my own happiness, and love God for his goodness to me. 

Th. It is the part of disinterested love to regard your own 
happiness according to its importance. But it is not the most 
important thing in the universe. And if you make it your 
great object in what you do, you transgress the law of love. 
* It is also right that you feel thankful to God for his goodness 
to you, and make him suitable returns. But these returns 



370 



THE PILGRIM'S PROGRESS 



imply that you live to his glory, and make that your great ob- 
ject. In a letter to his brother, (a preacher,) just before his 
death, Brainerd says : " I must entreat you solemnly to attend 
to your public work ; labor to distinguish between true and 
false religion ; and, to this end, watch the motions of God's 
Spirit upon your own heart. Look to him for help ; and im- 
partially compare your experiences with his word. Value re- 
ligious joys according to the subject matter of them. There 
are many who rejoice in their supposed justification ; but what 
do these joys argue, but only that they love themselves? 
Whereas, in true spiritual joys, the soul rejoices in God, for 
what he is in himself ; blesses God for his holiness, sovereignty, 
power, faithfulness, and all his perfections ; adores God that 
he is what he is, that he is unchangeably possessed of infinite 
glory and happiness. Our joys will stand by us at the hour 
of death, if we can be then satisfied that we have thus acted 
above self, and in a disinterested manner have rejoiced in the 
glory of the blessed God. I fear you are not sufficiently aware 
how much false religion there is in the world ; many serious 
Christians and valuable ministers are too easily imposed upon 
by this false blaze. I likewise fear you are not sensible of the 
dreadful effects and consequences of this false religion. Let me 
tell you, it is the devil transformed into an angel of light ; it is 
a fiend of hell, that always springs up with every revival of 
religion, and stabs and murders the cause of God, while it 
passes current with multitudes of well-meaning people for the 
height of religion" 



CHAPTER LI. 

Ardent. Since Edwards and Brainerd, and many others, have 
so fully exposed the emptiness and worthlessness of all those 
religious experiences which consist in " heats of the imagina- 
tion, and wild and selfish commotions of the animal affections, " 
how is it that there can be so much danger of their prevailing 
now ? 

Thoughtf ul. Few are disposed to read works of that kind, 
or take heed to their own hearts. The natural heart is on the 
side of error. The current of addresses to sinners at protracted 
meetings, is adapted to excite such affections. They are urged 
continually with motives of interest. It is rare, indeed, that 



IN THE NINETEENTH CENTURY. 



we hear much else. " It will he so much "better for you to 
hecome a Christian ; you will be happier now, more respected 
by your fellow-men, and secure a place in heaven. But if you 
go on in sin, it will make you wretched here, and wretched 
hereafter." Such are the considerations continually urged. 
Who is ever urged to forsake sin because it is wrong ? Whose 
conscience is ever pressed with the duty of loving God because 
he is worthy of it ? If such things are ever heard at protracted 
meetings, I think it is but seldom. The offers of mercy, and 
the threatenings of wrath, are legitimate considerations to pre- 
sent to the impenitent ; but they are not the only considera- 
tions, nor ought they to be the principal ones, nor ought they 
to be presented in the light of interest, but in the light of duty. 
It is the sinner's supreme attachment to his own interest, that 
constitutes the essence of his depravity ; and it is to let go his 
hold upon this, that he is to be pressed. Whenever, therefore, 
the considerations that are urged upon him all go to increase 
his attachment to his own interest, and press him to cling to it 
with a firmer grasp, he is only led into a selfish religion, to his 
utter ruin. 

Ard. Do any pretend to justify the practice of presenting 
selfish motives to sinners ? 

Th. Yes. A minister says of a four days' meeting he 
attended, " In the concluding sermon, the preacher said, that 
sinners being wholly selfish, nothing could arrest their attention 
but selfish motives, and that he felt warranted in presenting 
such motives." In an account of a protracted meeting in an- 
other place, several church members say, "We will not affirm 
that sinners were expressly taught to secure heaven as their 
chief object of solicitude and effort, but we fear that such an im- 
pression was very generally made. And we the more fear this 
evil, since we have heard that lax instruction was given at the 
anxious meeting, on the subject of submission and self-denial. 
One who took part in the meeting told sinners, that to be will- 
ing to be saved is going far enough in submission^ And, on its 
being mentioned as a doctrine formerly taught in that place, 
that sinners ought to feel willing to submit themselves into the 
hands of God, to be disposed of forever for his glory, either in 
happiness or misery, just as he should see best, it was replied 
by a prominent conductor of the meeting, ' We know you have 
been so taught in this place ; but that doctrine is from the pit. 
We want no such doctrine here.' " 

Ard. These new-measure men have changed the direction 
about submission. Instead of using the language of the Bible, 
: " Submit yourselves, therefore, to God ;" their language i& 



372 



THE PILGRIM^S PROGRESS 



" submit to Christ ; submit to be saved." And they think 
tjiis is carrying submission far enough. 

Th. The obvious duty of rebels, to lay down their arms, and 
submit themselves to the disposal of the conqueror, when he 
has announced his determination to make some the monuments 
of his justice, and some the monuments of his grace, a duty 
which would be agreeable to every heart truly humbled, they 
change into " submit to be saved," as if salvation was an ob- 
ject of submission at all, and not an object of desire. But it 
answers the purpose intended, if that purpose is to please the 
unhumbled heart, and produce a hope without submission to 
the penalty of the law. 

Ard. I think I have seen an extract from a sermon, by one 
who is now a new-measure man, preached before he became 
imbued with new measures, which seemed to set this duty in 
its true light. 

Th. I suppose you refer to the following : " But the ques- 
tion occurs, how are they to submit ? submit to be saved ? 
This is no matter of self-denial. Every selfish feeling of the 
heart would delight in this. Submit to be damned, without 
any desire for salvation, or any regard to the overtures of 
mercy ? No. But submit to God's sovereignty. Be willing 
to be disposed of according to his pleasure. Lie at his feet. 
Say, with Job, Though he slay me, yet will I trust in him. Feel 
a greater regard for the honor of God than for all created 
good. Seek not heaven from a supreme regard to your own 
happiness. Dread not hell from a supreme aversion to your 
own misery. But both seek the one and dread the other, from 
a supreme regard to the glory of God. Come, without any 
condition, lurking in some secret place in your heart, and say, 
Lord, do with me as seemeth thee good. Glorify thy great 
name." 

L. S. I presume that minister does not preach so now. 

Th. Perhaps not. Nevertheless that would not render the 
statement less true. One who had been a hearer of his, ■ and 
of several other distinguished operators in protracted meetings, 
says : <c Selfishness is natural to fallen man ; and if it is encour- 
aged but indirectly, it will be very sure to prevail. That form 
of it which consists in the pursuit of worldly good, may be 
strongly condemned ; and that form of it which consists in 
making our eternal interest our great object, may be 'more 
deeply rooted, and more extensively prevalent. This has been 
the tendency of nearly all the instruction I have heard at such 
meetings, and of the whole system of measures pursued. The 
grand difficulty in the way of the sinner's conversion has been 
represented to be the love of worldly gratifications ; and sin- 



IN THE NINETEENTH CENTURY. 



373 



ners have been exhorted to part with these for the joys of 
heaven. And to submit to this, has been the self-denial to 
which sinners have been urged. Instead of being called upon 
to submit to the justice of God they have been called upon to 
submit to be saved, as if every sinner did not already desire to 
be saved. The glory of God is, indeed, often spoken of, but 
it is the glory of his mercy, and not the glory of his justice 
and sovereignty. And such a view is given of God, and his 
glory, as entirely suits the selfish heart. I do not remember to 
have heard any warnings or cautions against being deceived 
with a selfish religion ; and I suppose that such warnings and 
cautions, if they should happen to be given by any, would be 
considered out of place, and be strongly condemned." 

Ard, Here is a distinction of great importance, to be made 
by those who would clearly understand the language of the 
Bible. Selfishness is strongly condemned by some of the new- 
measure men. But what do they mean by it ? The love of 
worldly gratifications. This professing to condemn selfishness, 
while only one branch of it is condemned, and another branch 
of it is cherished and encouraged, is adapted to deceive. 

Th. And so is that view of the glory of God, which exhib- 
its nothing but his mercy, and throws a shade over his justice 
and sovereignty. It is the glory of his whole character which 
the true Christian loves. His justice is glorious, and his sove- 
reignty is glorious, and his holiness is glorious ; and if we do 
not love all that he is, and approve of all that he does, we 
cannot be reckoned among the number of his friends. 

Ard. What is to be said in relation to the affirmation, that 
none but selfish motives can influence men ? 

Th. Motives of interest are not the proper motives with 
which to address moral agents. They should be addressed 
with motives of duty. Let the preacher instruct his hearers 
in the great truths of the Gospel. Let him hold up the divine 
claims founded on the character of God and the relations he 
sustains to us. Let him press these upon the consciences of 
men. And if he can get their attention, they certainly will feel. 
Motives of duty are more powerful than motives of interest. 
How many men have cheerfully sacrificed interest to duty ? I 
cannot recognize that man as a Christian minister, who does not 
aim to address the consciences of his hearers, and press them 
with motives of duty. 

L. S. After all, those who urge men with motives of interest, 
will make more converts than those who urge them with mo- 
tives of duty, and are so afraid of selfishness as you appear 
to be. 

Th. More converts ; no doubt, But converts to what ? and 
32 



374 



THE PILGRIM'S PROGRESS 



converts from what? He can make converts without any 
change of heart, He can make converts from one modification 
of selfishness to another. But not converts from all selfishness 
to a disinterested religion. 

L. S. No ; and that is what I do not want to see. I want 
to see men converted from seeking their happiness in worldly 
things to seeking it in heavenly things. And I rejoice that 
thousands of such converts are made, while if any are convert- 
ed to your disinterested religion, they are very few indeed. 

Th. I cannot hope that very many are converted to true 
religion, while there is so little pains taken to expose error, and 
teach people what true religion is. I rejoice, however, that 
there is reason to believe that some are thus instructed and con- 
verted, even in these days. But I must regard it as a matter 
of mourning that converts to a selfish religion are multiplied, 
since I consider that as a fundamental and fatal error. 
Ard. How does it appear to be a fundamental error ? 
Th. It is Christian experience which makes Christians. If 
our experience is not Christian experience, but a counterfeit, we 
are wrong at the foundation. It is one of the fundamental 
truths of & the Gospel, that God is worthy of supreme affection 
Our Saviour says, " Thou shalt love the Lord thy God with all 
thy heart. This is the first and great commandment." What 
must we love him for ? Selfishness answers, for his favors. 
Reason, conscience, Scripture answer, for his own excellent 
character. If I am right in loving him for his favors,^ and not 
for any intrinsic excellence in his character, then it is matter 
of indifference what his moral character is, provided only that 
he is kind to me. And if Satan were as kind to me as God is, 
and actually conferred as great favors upon me, it would follow 
that I ought to love him as much. But that cannot be. The 
character of Satan is bad, and therefore he is not an object of 
esteem. If God is to be loved merely for his favors, then the 
devils and wicked men in hell are justifiable for refusing to love 
and serve God. He shows them no favors. If it is right to 
love God merely for his favors, then those who receive no fa- 
vors are under no obligation to love him, and commit no sin in 
refusing to do it. But God is a great, and glorious, and holy 
being, and all intelligent creatures are bound to love and praise 
him for his excellent character. 

Selfish religion is a fundamental error, because it leads to 
deny any radical distinction between saints and sinners, and to 
a consequent denial of all the doctrines of grace. If religion 
consists in a supreme regard to our own happiness, all men 
have some of tins, and so none are totally depraved. If none 
are totally depraved, none need to be made new creatures bv 



IN THE NINETEENTH CENTURY. 



375 



regeneration. And if none need regeneration, there is no need 
that God should have determined to regenerate any by an act 
of sovereign grace. Thus all the doctrines of grace are virtu- 
ally denied, and there is no radical distinction between saints 
and sinners. ■ On this scheme, there can be no distinction be- 
tween true and false experience. If a selfish experience is 
right, and there is no better, then, as all are naturally selfish, 
there is no false experience, and all religions are radically alike. 

L. S. That is just what I say ; they are all radically alike. 

F. W. I say so too ; only let us have feeling enough. I 
have no good opinion of a speculative religion. 

Th. This condemns, as unnecessary and useless, all the warn- 
ings of Christ and his apostles, to beware of false prophets and 
of false teachers, and to take heed, lest we be deceived. It 
also condemns all that is said about the hope of the hypocrite, 
the tares and the wheat, the stony-ground hearers, the wise 
and foolish virgins ; and pronounces unnecessary and useless all 
the exhortations to self-examination, and to pray God to search 
and try us. And I believe it is felt to be so ; for I never heard 
an advocate of selfish religion discuss any of these subjects. 

Ard. I should think it would lead to a disregard of scriptu- 
ral evidences of a change of heart, and lead to a dependence 
upon dreams, visions, impressions, and supposed revelations ; or 
to a blind faith, without evidence, which is no other than pre- 
sumption. All the scriptural evidences of a change of heart 
are the various expressions of disinterested love. Selfish re- 
ligion leads to pervert or overlook these, and depend upon 
something else. 

F. W. It leads me to depend upon the immediate witness 
of the Spirit. When the Spirit tells me that my sins are par- 
doned, and fills me with a rapture of love, I know by my feel- 
ings that I am a Christian. And I do not need to go so far 
round about to find something to call evidence. 

Th. These immediate suggestions may be from another 
spirit, who wishes to deceive you. So he tells you a lie, and 
you believe it, and give yourself up to his guidance. 

JV. L. I believe that my sins are pardoned, that Christ and 
heaven are mine, without evidence from Scripture, sense, or 
reason. And it is written, "Faith is the substance of things 
hoped for, the evidence of things not seen." 

Th. But your faith, not being founded upon evidence, is pre- 
sumption. It gives only an imaginary existence to the things 
hoped for by you, and is no proof of their reality. You mis- 
apply and wrest the Scripture to your own destruction. 

Selfish religion is a fundamental error, because it leads to 
wrong views of all the Christian graces, and makes the whole 



376 



THE PILGRIM'S PROGRESS 



Christian character totally different. Selfish submission is con- 
ditional, true submission is unconditional. Selfish love to God 
is for his favors, true love to God is for the excellence of his 
character. Selfish repentance is sorrow for sin on account of 
its consequences, true repentance is sorrow for sin on account 
of its own evil nature. Selfish faith is an acquiescence in the 
way of salvation through Christ, because it is safe for the 
creature ; true faith is an acquiescence in it because it is honor- 
able to God. The selfish man loves the brethren because he 
considers them his friends ; the real Christian loves them be- 
cause they are holy. The joy of the selfish man is joy in him- 
self ; the joy of the real Christian is joy in God. The same 
difference exists in every thing belonging to the Christian char- 
acter. Every true Christian grace is disinterested ; but every 
true Christian grace has a selfish counterfeit, which, though 
called by the. same name, is of a totally different nature. 

A selfish experience leads to a selfish practice. The great 
object of the selfish man is to secure his own happiness. This 
is the burden of his prayers. If he asks for other things it is 
always in subordination to this. If he asks for temporal bless- 
ings, he can ask with submission, because he knows not whether 
they will promote his eternal interest. But when he asks for 
the promotion of his eternal interest, he can exercise no submis- 
sion. He has no greater object beyond this, to which he can 
make this subordinate. He says, "Deny us what thou wilt, 
deny us not this." 

At d. Yes ; how often have I heard that prayer. 

Th. How much better it would sound to have men say, 
" Father, glorify thy name." 



CHAPTER III. 

Love-self. There is indeed a great difference between your 
views and mine in relation to Christian experience. But while 
yours appear narrow and selfish, mine appear large and liberal. 
My circle of charity is much larger than yours. 

Thoughtful. If you mean that your views lead you to think 
well of a greater number than I can, that is doubtless true. But 
if you mean that your principles lead you to seek the good of < 
a larger circle than mine, it is quite the reverse. I have been 
pleased with a comparison which a distinguished writer makes. 



IN THE NINETEENTH CENTURY. 



377 



in one of his publications, between the laws of the material 
world and those of the moral world. Attraction is to the world 
of matter, the same that disinterested love is to the moral world. 
It belongs to every little atom on the surface of the earth to 
remain in its place, and in connection with its kindred atoms, to 
revolve around the sun, the centre of our material system, at- 
tracting and being attracted, according to its quantity of mat- 
ter. But if a single atom were to take state to itself, and fly 
off from the surface of the earth high into the firmament of 
heaven, and claim to be the centre of the material system, and 
require suns and planets to revolve around it as the acknowl- 
edged centre of attraction, — this would resemble a rational 
creature who makes liimself his supreme object, and who wishes 
the Creator and all his creatures to make his good their centre 
of attraction. But because we deny to this atom the place of 
a common centre for the system, has it therefore no appropriate 
place? Certainly, it had its proper place. It was the place 
of an atom; and 'it behooved it to cleave to the surface of the 
earth, and in connection with its kindred atoms, to attract and 
be attracted ; and in a steady and orderly manner to revolve 
round the real centre of the system. If this atom is not acting 
in character, when it seeks to make all other bodies revolve 
round it, so neither is any man or angel who sets himself up 
as the supreme object, and seeks to make all other beings sub- 
ordinate to him. 

Ard. What further proofs have you that selfishness is 
yvrong ? 

Th. The common sense of mankind condemns selfishness as 
wrong. Every man blames others for exercising it contrary to 
Us interest. If a man is kind to us, and performs many ser- 
vices for us, and professes great regard for us, and we discover 
that it is all to accomplish some selfish scheme of his own, we 
never fail to despise him for so doing. The professions of 
friendship and esteem, which men of the world think politeness 
requires them to make to each other, are all professions of dis- 
interested and impartial regard. If understood otherwise, they 
would be considered an insult. The common sense of mankind 
decides that every interest and every object ought to be regard- 
ed according to its real worth. There is an inherent worth in 
some things above that of others. The good of a whole com- 
munity is of more importance than that of any individual of 
that community. The life of a man is worth more than the life 
of an insect, The happiness of God is worth more than Jhe 
happiness of Satan. These things are self-evident. And it is 
therefore self-evident that the inherent worth of these things, 
so far as it can be discovered, is the proper measure of my 
32* 



378 



THE PILGRIM'S PROGRESS 



regard. But so far as I am selfish, I wholly disregard the in- 
herent worth of things, and regard them only so far as I think 
it for my advantage. 

There is no obedience to God in selfishness. He says: 
" Whether ye eat, or drink, or whatsoever ye do, do all to the 
glory of God." Whatsoever we do — whether for this world or 
the next — whether we eat, or drink, or labor ; whether we seek 
to promote our own comfort, or the comfort of those around 
us ; whether we seek to secure the salvation of our own souls, 
or the souls of others — there is one rule — there is one ultimate 
end — we must "do all to the glory of God." But selfishness 
makes self the supreme object. There is no true love to man 
in selfishness. Some deny their obligation to seek, the glory of 
God, and yet admit their obligation to love their neighbor as 
themselves. To do that, is to regard his good as our own, to 
regard each for its own sake, and in proportion to its real worth. 
It is to be disinterested or impartial in our regard to each. But if 
we are selfish, the good of another is viewed as of no importance 
to us, unless it can be made subservient to our own. His holi- 
ness, his happiness, his life here and forever, are regarded as 
nothing, unless they contribute to our advantage. Such feel- 
ings are odious and wicked. 

Selfishness is opposed to the supreme good, and would sacri- 
fice it. It sets up a private good as the supreme object, and 
regards the public good, when it comes in competition with it, 
as worth nothing. Place the greatest good of the universe in 
opposition to this private interest, and selfishness would sacri- 
fice it all. It has been said to an individual, "If your eternal 
happiness must be given up, or that of all others, God himself 
included, which would you choose ?" and the answer has been, 
" Let my happiness be secured, whatever becomes of the hap- 
piness of all others. Let God be dethroned, and the happiness 
of the whole universe besides be given up, rather than mine" 
This has shown the supreme selfishness of the heart in its true 
colors. Such indeed it is. And if a worse temper than this 
can be found in any part of the universe, let it be shown in 
what it consists. 

It needs no other temper than selfishness to account for any 
sin that ever was committed. What prompted Satan to rise in 
rebellion against God, but the desire of exalting himself ? What 
argument prevailed with our first parents to join in that rebel- 
lion, but the promise of great advantage ? What occasions all 
the wars among men, with their attendant crimes, but the selfish 
passions of men ? Self gratification, in various ways, is evident- 
ly the object aimed at, by all the wicked, in all their various 
transgressions of the law of God. And if all moral evil con- 



IN THE NINETEENTH CENTURY. 



379 



sists essentially in selfishness, and nothing worse needs to be 
supposed, in order to account for all the crimes that have ever 
been committed, it is plain that selfishness is wrong. 

The Scriptures condemn selfishness, and require the contrary 
temper. The apostle speaks of it as a great evil, that " all 
seek their own, not the things which are Jesus Christ's." And 
in warning Timothy of the perilous times which were to come, 
he said, "for men shall be lovers of their own selves." Our 
Saviour condemned those who followed him from selfish mo- 
tives. Satan could bring no greater accusation against Job 
than that of being selfish in his regard to God : and our Lord 
says : "If ye love them which love you, what thank have ye ? 
for sinners love those that love them." The divine injimction 
is : " Thou shalt love the Lord thy God with all thy heart, and 
thy neighbor as thyself." And if we ask what kind of love is 
required, the Scripture informs us : " Charity (love) suffereth 
long, and is kind ; charity envieth not ; charity vaunt eth not 
itself, is not puffed up, doth not behave itself unseemly, seeieth 
not her own!" This is the opposite of selfishness. To the 
same purpose are other declarations : " Let no man seek his own, 
but every man another's wealth, (or welfare). Even as I please 
all men in all things, not seeking mine own profit, but the profit 
of many, that they may be saved. Look not every man on his 
own things, but every man also on the things of others. Let 
this mind be in you which was also in Christ Jesus." 

These considerations sufficiently prove that selfishness is 
wrong. It is condemned uniformly by the Scriptures ; and it 
is condemned by the common sense of mankind, and by every 
enlightened conscience. All selfishness is sin. * Selfish religion 
is the religion of the unrenewed heart ; and if trusted in, it will 
destroy the soul. " Except a man be born again, he cannot 
see the kingdom of God." He may be greatly changed, with- 
out being born again. He may be changed from one degree of 
selfishness to another, or from one modification of selfishness to 
another, and yet be selfish still. He may be turned from seek- 
ing the things of this world to seeking the salvation of his soul. 
He may embrace a kind of religion which makes his own hap- 
piness his supreme object, and leads him to seek it because it is 
his own. He may be much engaged in this religion, and yet 
be wholly selfish in it all. And" if" his religion is wholly selfish, 
it is wholly sinful, and will not stand in the great day. 

You have, then, the grounds of our fears in relation to the 
converts of the protracted meetings, and the new-measure re- 
vivals, which have been so triumphantly proclaimed. We fear 
that a large part of them are the subjects of a false experience, 
made up of animal feeling and selfish affection. And we fear 



380 



THE PILGRIM'S PROGRESS 



so because we think the means used to promote these conver- 
sions are adapted to produce animal feeling and selfish affec- 
tion, and not adapted to produce genuine conviction of sin, or 
true conversion to God. 

L. S. What would you have done to produce genuine con- 
versions ? 

Th. I would have truth and duty exhibited, and pressed 
upon the consciences of men. If true love to God consists in a 
cordial approbation of his character, it is necessary that that 
character should be exhibited and kept before the mind. If 
conviction of sin is to be produced for the neglect of loving 
God supremely, the divine character must be exhibited, in its 
true light, so that the sinner may feel that he is bound to ap- 
prove of it. Nothing is more certain, than that the proper 
objects of holy affection must be before the mind, in order to 
the existence of those affections. We cannot love an object 
which is not thought of. We cannot love God without think- 
ing of God. We cannot repent of sin without thinking of sin. 
And so of the other Christian graces. The proper objects of 
those affections in which the various Christian graces consist, must 
be before the mind, in order to the existence of those affections. 
If a partial and inaccurate view of the divine character is before 
the mind, it is impossible there should be a clear and vigorous 
exercise of love to God. If an entirely false character is before 
the mind, it is plain that the approbation of that would not be 
love to God, but love to some other being. Now, in some in- 
stances, I think the character exhibited for the character of God 
is so entirely erroneous, that true love to God cannot be exer- 
cised towards it. In many of the discourses I have heard 
among new-measure men, such a representation has been given 
of the divine character as is entirely agreeable to the natural 
heart. In this case you have only need to do something to 
excite feeling enough to gain the sinner's attention, and make 
him wish to secure his salvation. Then present such a view of 
the divine character as the natural heart already loves, and ask 
if he loves it ; and your work is done. He thinks he is a con- 
vert, while he has not even been the subject of conviction. To 
produce a true conversion, you must proceed in a different way. 
The mind of the natural man is enmity against God. The 
sinner needs to see this. He needs also to be convinced that 
he is without excuse in this enmity. The true character of 
God needs to be exhibited, and held before the mind till it is 
clearly seen. 

The sinner who attends to this, commonly finds no difficulty 
in being sensible of his enmity to it. A holy sovereign, hav- 
ing mercy on whom he will have mercy, and hardening whom 



IN THE NINETEENTH CENTURY. 



381 



he will, doing all for his own glory, and working all things 
after the counsel of his own will, is seldom clearly exhibited 
without making the sinner sensible that he is displeased with 
it Some believe it true, and think they must be reconciled to 
it in order to be saved ; and so choose to hear it, rather than 
abandon all prospect of ever being saved. Some have such 
enmity excited, that they will not continue to hear it. And 
some persuade themselves to believe it is not true, and take 
effectual measures to prevent being annoyed with it any more. 
But some, when it so pleases a sovereign God, have their minds 
arrested, and held in the attitude of attention to it, painful as it 
is They are made to look at it, till they see its bearing upon 
their case. Their enmity against the divine sovereignty, their 
heart-rising against the hand that holds, and governs, and dis- 
poses of them, becomes sensible. They are convinced that bod 
is right, and that they are wrong. They are convinced that 
they ought to love him for those very traits in his character tor 
which they hate him. They are convinced that they have no 
excuse for being unwilling that God should reign. They see 
no help for them, but in the bare possibilitythat it may be his 
sovereign determination to glorify his mercy in their salvation 
And while they contemplate this bare possibility, they feet 
themselves driven almost to despair, by the consciousness that 
there is no hope in themselves. The more their own interest 
appears in danger, the more earnestly they cling to it, and with 
a firmer grasp. They know they must let go their hold and 
leave it at the divine disposal. But this seems like death to 
them In this situation, while they were looking for death 
rather than life, and contemplating the justice of that penalty 
of the law, which seemed inevitable, an unusual sensation 
flashed across their minds— how just and glorious is that pen- 
alty !_how right that I should suffer it !— how worthy of praise 
is God for inflicting it '.—how glorious is his sovereignty !— 
how suitable it is that he should reign, and dispose of every 
creature as he sees fit '.—how wonderful is the mercy that saves 
any of our guilty race !— and how proper it is that God should 
have mercy on whom he will have mercy, and harden wnom 
he will !— that he should take the same lump, and mould a, 
part into vessels of mercy, and a part into vessels of wrath ! 
Since all deserve to perish, what daring impiety is it for any to 
complain that others should be saved, while they are treated 
according to their deserts. , , - 

Such feelings as these I expect to see produced, when these 
truths are kept before the mind, and it pleases a sovereign Grod 
to operate upon the hearts of sinners by his Holy Spirit. And 
I should have far greater hope that such conversions would 



382 the pilgrim's progress 

wear well, and that a greater proportion of them would prove 
genuine, than where these truths are not exhibited. 

L. S. You say nothing of prayer. Do you mean to make 
that of no account ? 

Th. By no means. But I would have no undue importance 
attached to it as a medium of religious impression. I think it 
has been altogether exalted out of its place, by new-measure 
men. It is said of the apostles, that they " so spake, that a 
great multitude, both of the Jews, and also of the Greeks, be- 
lieved." So spake, not so prayed. Paul says, " it pleased 
God by the foolishness of preaching to save them that believe." 
Not by the efficacy of praying. And he grounds his appeal to 
the elders of Ephesus, that he is pure from the blood of all 
men, not on the fact that he had prayed as he ought for them, 
but that he had not shunned to declare unto them all the coun- 
sel of God. ^ Yet, I believe that as Paul may plant and Apolios 
water in vain, unless God give the increase, we should pray 
for the Holy Spirit to give the word success. Paul often asks 
the prayers of Christians, for himself and his fellow-laborers, 
that they may b<^ made faithful. " Praying always with all 
prayer and supplication in the Spirit, and watching thereunto 
with all perseverance, and supplication for all saints ; and for 
me that utterance may be given unto me, that I may open my 
mouth boldly, to make known the mystery of the Gospel." 
" Finally, brethren, pray for us, that the word of the Lord may 
have free course, and be glorified. " But while prayer is an 
important part of the divinely appointed instrumentality for 
the conversion of men, I think it necessary to observe that it is 
unscriptural to represent it as the chief instrument of religious 
impression, as new-measure men have done. 

L. $. Perhaps you have reference to what you consider 
errors in relation to the prayer of faith, and female praying, 
and the like. 

Th, I had a particular aspect of the matter in my mind. 
It was the influence which the prayers which are offered for 
sinners in their presence and hearing may have upon their 
minds. If they are so expressed as to excite the expectation 
in the minds of sinners, that now they shall be converted, be- 
cause they are prayed for in such a manner, I can scarce think 
of any one thing which seems likely to do more to deceive them 
with a false hope. When sinners are awakened, they fly to 
their own doings with redoubled diligence, and trust to them 
with greater confidence, expecting to save themselves by their 
own efforts. The tendency of the divine influence which is 
operating upon their minds, is to drive them from these re- 
fuges of lies, and bring them to self despair. All our labors 



IN THE NINETEENTH CENTURY. 383 

with them, and all our prayers for them f*****^^ 
tend to the same end. They must he slam by th law % be 
fore they can be made alive by grace. I would have s mneis 
prayed for, therefore, in such a manner as to lead .the* t feel 
that they are in the hands of a sovereign -God, and that there 
we wish them to be ; and that to his disposa we wish to sub- 
mhTiem; as well- as ourselves, and all other interests, for time 

^Anl* The praying most common among new-measure peo- 
ple, is very different from that. „ ., it beina . 
P Th. Yes; different in many respects. Besides its being 
adapted to lead sinners into a false hope it is adapted to do 
much mischief in various ways. I would have 
courased to pray in the presence of others, m order that Wey 
nia become qualified for the acceptable and profita >le .jpe - 
fnrmance of this duty. But I think for a young convert, it 
wSd be bette to hive him do it in the presence of a very 
fewftho could take a suitable oppoiWy to pomt t* hi 
defects to him, and have them corrected. I^b^ 0 ^ 
have those very young, and^ignorant, tak Pf ^ 
public prayer-meetmgs. Eveiy thing ttiere °«e 
b^ioiouslv and with an eye to the good of those present. 
Sen of ^education and improved taste are sonietoes-and t 
^desirable they should b^ often-present f^°$%% 
And nothing oucdit to occur, which will give to lehgion a le 
^S;it -thing to offend the finest 
Sicest sensibility. Let those who are not pi pared for -the ac 
ceptable and profitable performance of this dut j , wnetue 
through inexperience, want of education, want o good sensj 
or any other defect, be taught to keep back and exemse tnen 
gifts in smaller circles, till they perform the duty ma man 
ner that will not bring the worship of God into contempt, as 
has*been too often done. 



CHAPTER LIIL 

Love-self I have heard some new-measure men represent 
tnn^lSi as disinterested, and speak of selfish religion as 
tme lengioi sentiments to such a length as 

Z^rand StfXf could, on the whole, get along pretty 
well. 



384 



THE PILGRIM'S PROGRESS 



Thoughtful. How did they explain their sentiments, so as to 
be more agreeable to you ? 

L. S. They consider happiness as the great good which 
every being must aim at, as an ultimate object ; and misery as 
the great evil to be avoided. Holiness they consider a good, 
because it is the means of happiness ; and sin as an evil, be- 
cause it leads to misery. Their idea of the goodness of God is, 
that he places his happiness in promoting, as far as in his 
power, the happiness of his creatures. When he is said to do 
all things for his own glory, they understand it to mean, that 
he does all with a view to promote the highest happiness of 
his creatures. The glory of God consists in his goodness. 
His natural perfections, his infinite knowledge, his almighty 
power, his universal presence, would be objects of terror, if 
not under the direction of infinite goodness. Now, if his good- 
ness consists in seeking the greatest happiness of his creatures, 
and it is his glory to make them all as happy as possible, 
there seems to be an inseparable connection, if not an identity, 
between the two. To seek the highest happiness of creatures, 
and to seek the glory of God, seems to be about the same 
thing. 

Tk. Let it be taken for granted that happiness is the great- 
est good ; that God finds his happiness only in communicating 
happiness to others ; that the only object he could have in 
making creatures, was, to exercise his goodness in communi- 
cating happiness to them ; and it is easy to come to the conclu- 
sion, that, since the glory of God consists in his goodness, the 
highest glory of God is promoted by securing the highest hap- 
piness of his creatures, and by nothing else. This view of the 
glory of God must be entirely agreeable to the natural temper 
of mankind. That temper is to seek their own happiness ; and 
it leads them to love all those who appear to them to be desir- 
ous of securing it, and ready to do all they can to accomplish 
that end. And they are highly pleased to have a being of in- 
finite knowledge and almighty power, engaged with all his 
heart, in endeavoring to secure that which they most of all de- 
sire. And if they can thus identify the glory of God with 
their own happiness, they are quite willing to adopt the lan- 
guage of Scripture, and profess to do all to the glory of God, 
understanding it, as they do, to mean that which is inseparable 
from their own highest happiness. Thus, I think, men may 
deceive themselves, and think they are seeking the glory of 
God as their supreme object, when they are perfectly selfish 
after all. 

Ard. It would need no change of heart for the sinner to love 
God, if that were a correct view of the subject. 



IN THE NINETEENTH CENTURY. 



385 



Th. No. And I once read a book, which represented the 
great change in regeneration as the work of the Holy Spirit 
enlightening the understanding, to see the true character of 
God, upon which the heart was represented as coming right of 
course. This view of the glory of God must have been the 
foundation of that scheme of regeneration. For, as soon as any 
selfish creature views God as seeking his happiness, in a way 
that is agreeable to him, and doing ail he can to promote it, 
he will love him of course. This was a book professedly Cal- 
vinistic. But I saw the same view of the matter, in substance, 
in a Swedenborgian book, where the atonement was ^ repre- 
sented as the same with reconciliation, and the design of 
Christ's coming into the world was represented to be to re- 
concile men to God, by bringing God so near that they ^ could 
see him in his true character, when they would love him of 
course. 

Ard. If all that is wrong in the sinner is his ignorance ; if 
he is only under a mistake, he might be reconciled to God, by 
having his ignorance removed. But, as the sinner's heart is 
enmity against God ; if he is led to love God by a change in 
his view of his character, it can be only with a selfish love. 

L. S. But, methinks there is something very pleasant in that 
view of the divine character, which makes the glory of God 
consist in his promoting the greatest possible happiness of his 
creatures. 

Th. Very pleasant, of course, it must be, to a perfectly sel- 
fish heart. 

F. W. I should think that you, who pretend to so much dis- 
interestedness, would be ashamed to confess that you are not 
pleased with that view of the divine goodness. 

Th. You seem to forget that disinterestedness regards all 
things according to their intrinsic importance, so far as that is 
seen? If I am disinterested, I cannot regard the happiness of 
creatures as a supreme object, because it is not the most im- 
portant object in the universe. The glory of God is a much 
more important object. 

F. W. Yes ; but the glory of God consists in goodness. 

Th. Certainly ; but what then ? 

F. W. Why,' his goodness prompts him to communicate all 
the good he can, and make all as happy as he can. 

Th. Why does it not lead him to save all, then ? 

F. W. Because he cannot. They reject the offer, and com- 
pel him to punish them. 

Th. You think, then, that he wishes to save all ; that he 
wishes all would consent to be saved ; and tries to make them 
willing, but cannot. 

33 



386 



THE PILGRIM'S PROGRESS 



F. W. I do ; and I think he would be more glorified in 
saving all, than he is in saving a part. And, consequently, 
if you desire his glory above every thing else, you must desire 
to have all men saved. 

Th. When looking at the good of creatures only, benevo- 
lence certainly leads to desire their happiness. But we are not 
at liberty to confine our regards to creatures only. We must 
extend our regards to G-od, as well as to creatures. 

F. W. A regard to his glory would lead you to desire the 
salvation of every creature, since his glory would be best pro- 
moted by having all saved. 

Th. Do you not think he will be glorified in the punishment 
of the wicked ? 

F. W. Yes ; but less than he would be in their salvation. 

Th. How does that appear ? 

F. W. Mercy and justice are both exercised in the salvation 
of a sinner, but justice only in his punishment. The justice of 
God is sufficiently manifested in the atonement ; and mercy is 
manifested in the pardon of a sinner. So that I think it right 
to say that God is more glorified in the salvation of a sinner, 
than he is in his destruction. 

L. S. And I think God would be most glorified in the salva- 
tion of all men ; and that if any are lost, it is so much lost 
from the glory of God. 

■ Th. The greatest glory of God requires the most perfect ex- 
ercise, exhibition, and gratification, of all his perfections ; not 
one or two alone, but all. And infinite wisdom has devised a 
plan which is best adapted to secure this, which it is now car- 
rying into effect, in the works of creation, providence, and 
grace. It is plain that his grace and mercy could have had no 
opportunity to be exercised, if there had not been guilty and 
miserable creatures on whom to bestow favors. It is equally 
plain that his vindictive justice could have had no opportunity 
to be exercised, if there had been no guilty creatures to be 
punished according to their deserts. If the highest glory of 
God consists in the most perfect exercise and display of all his 
perfections, it is plain, .that the highest glory of God required 
the existence of a world of sinners, of whom some shall be 
saved and some lost ; and his wisdom and sovereignty are exer- 
cised in determining how many of each, and who shall compose 
each class. If all should be lost, mercy would not have its 
perfect exercise ; and if all should be saved, justice would not 
have its perfect exercise. By the most perfect exercise of the 
divine perfections, is meant such a harmonious exercise of the 
whole, as furnishes the most perfect gratification of the whole, 
and shows their beauty to the best advantage. 



IN THE NINETEENTH CENTURY. 



387 



L. S. But justice had its perfect exercise in the sufferings 
of Christ ; and there is no need that any should be lost in 
order to glorify that attribute. 

Th. Then all must be saved. For if the glory of the divine 
justice does not require the destruction of those who are lost, 
and the highest glory of God will be sacrificed if they are not 
saved ; then, certainly, they will be saved. But it is not true 
that the sufferings of Christ furnished an exercise of the vin- 
dictive justice of God. The Father did not punish the Son. 
He ever regarded him as his beloved Son, in whom he is well 
pleased. Vindictive justice is exercised in punishing the guilty. 
He suffered the just for the unjust. His sufferings, voluntarily 
endured for sinful men, furnished a sufficient ground for the 
offer of mercy to them, and a sufficient security that when par- 
don should be bestowed upon the penitent for the sake of his 
atonement, none should take encouragement from that to com- 
mit sin in the hope of pardon without an atonement. But his 
sufferings were not the evil threatened in the law to those who 
transgressed. That evil was eternal death ; and he did not 
suffer eternal death. He did not suffer the punishment which 
was due to sinful men ; that punishment is remitted to such 
as believe in Christ. His sufferings furnished no exercise of 
vindictive justice, but only of public justice. By them God 
secured the honor of his government, and showed how he could 
be just to himself, while forgiving sin. When he makes the 
offer of pardon, all reject it. But it is desirable that some 
should be saved, for the glory of his mercy, and some pun- 
ished for the glory of his justice. And so he has determined 
it shall be. 

F. W. But is not God more glorified in the salvation of a 
sinner, than he is in his destruction ? 

Th. If you mean to ask, whether God is not more glorified 
in the salvation of Paul, than he would have been in his de- 
struction ; I answer, yes : and the reason I have to think so, is, 
that God has actually saved Paul ; and I believe he always 
does that which is most for his glory. And, on the same 
ground, I should affirm, that God is more glorified in the de- 
struction of Judas, than he would have been in his salvation, 
because he has actually destroyed Judas. If the meaning is, 
whether God is not more glorified in the salvation of Paul than 
he is in the destruction of Judas, I cannot tell ; I have no means 
of knowing. More things need to be known, in order to an- 
swer thaCthan I have at present the means of knowing. If 
the meaning is, whether God is not more glorified in the salva- 
tion of one, than he is in the destruction of another, whose de- 
gree of guilt is the same, and whose capacities for enjoyment 



I 

388 the hlgrim's progress 

and suffering are the same ; I cannot tell ; and I can think of nc 
use if would be to me to know, if I could. If the meaning of 
your question is, whether, if we take an individual sinner, who 
is now alive, and unconverted, we have not reason to believe 
that God would be more glorified in saving than he would be 
in destroying him ; I answer, no ; we have no reason to believe 
so. For, if we had, we should have the same reason to believe 
that God will save him ; since he will certainly do that which 
is most for his glory ; and we have no information beforehand 
with respect to sinners around us, which it is most for his 
glory to save, and which it is most for his glory to destroy. 

F, W. How can God be glorified in the destruction of a 
sinner ? That is very dark to me. 

Tk The highest glory of God requires the most perfect ex- 
ercise of his justice, as well as of his mercy. Justice is as es- 
sential an attribute of God, as mercy is ; and it is too much for 
sinful creatures to say, that it is not, in itself, as glorious an 
attribute, and that it is not as desirable that it should have its 
most perfect exercise. Indeed, I can see no reason why any 
should think it less glorious than mercy, unless it is because 
they are selfish creatures, and regard their own happiness more 
than the glory of God. It is perfectly natural that such should 
be particularly displeased with that part of the divine^ charac- 
ter which they fear will require the sacrifice of their interest, 
which is all they value. But holy beings must love the vindic- 
tive justice of God. iNone can he holy who do not. It must 
appear an amiable attribute in their eyes. For it is the very 
nature of holiness to hate sin. And the punishments which 
God inflicts upon the wicked, in the exercise of his vindictive 
justice, are nothing but the proper tokens of his disapprobation 
of them for their wicked conduct. If there were but one 
creature in the universe, and he a sinner, it would be insepara- 
ble from the holy nature of God to disapprove of that sinful 
creature ; and the honor of God would require, that he should 
let that creature know his disapprobation, by proper tokens, 
that he might not vainly think God was altogether such a one 
as himself. If holiness 'is beautiful, then hatred of sin is equally 
beautiful ; and it is beautiful to have it manifested by proper 
tokens ; and all who love holiness must desire to see it done. 
And as long as holiness shall appear beautiful in the eyes of 
the holy inhabitants of heaven, it will appear desirable to them 
to have God continue the tokens of his disapprobation of sin, 
by the everlasting exercise of his vindictive justice upon the 
workers of iniquity. And it ought not to be forgotten, that 
the value which God puts upon the mercy of the Gospel, 
which sinners reject, will be clearly seen in the punishment 



IN THE NINETEENTH CENTURY. 



389 



which they endure for that rejection. Nor ought it to be 
overlooked that there is another good end to be answered 
by the everlasting punishment of the wicked. It is diffi- 
cult to conceive how the greatness of the grace and mercy 
of God towards them that are saved should be seen, in the 
clearest light, without a living example before the eyes of in- 
telligent beings of what they deserved, and from what divine 
grace and mercy have delivered them. The endless punish- 
ment of the wicked will furnish such an example. And while 
11 holy beings "shall go forth, and look upon the carcasses ' of 
„he men that have transgressed against the Lord, while their 
worm shall not die, neither shall their fire be quenched, and 
they shall be an abhorring unto all good beings," they will re- 
turn with higher views of the grace of God towards the re- 
deemed, and be prepared to sing with higher notes the wonders 
of redeeming love. 

L. S. It seems to me a horrible doctrine, to teach that some 
must be lost forever, for the purpose of making the rest hap- 
pier. 

Th. There is no such doctrine taught, that I know of. It is 
a gross perversion of the truth, thus to represent it. The doc- 
trine is, that some must be punished for the glory of God, to 
furnish the most perfect exercise and exhibition of his glorious 
justice. 

L. 8. You seem to take pleasure in contemplating the exer- 
cise of vindictive justice ; but I cannot. I have no heart to 
delight in it. 

Th. I am sorry you have not ; for praising God for his jus- 
tice has made a part of the worship of the scripture saints, 
and it will form a part of the employments of heaven. And 
if you have no heart to relish the employments of heaven, how 
can you expect to be received there ? When God destroyed 
Pharaoh at the Red Sea, " then sang Moses and the children 
of Israel this song unto the Lord, and spake, saying, I will sing 
unto the Lord, for he hath triumphed gloriously ; the horse 
and his rider hath he thrown into the sea. The Lord is a man 
of war ; the Lord is his name. Pharaoh's chariots and his host 
hath he cast into the sea : his chosen captains also are drowned 
in the Red Sea. The depths have covered them : they sank 
into the bottom as a stone. Thy right hand, 0 Lord, is be- 
come glorious in power : thy right hand, 0 Lord, hath dashed 
in pieces the enemy. Thou didst blow with thy wind, the sea 
covered them : they sank as lead in the mighty waters. Who 
is like unto thee, 0 Lord, among the gods ? who is like thee, 
glorious in holiness, fearful in praises, doing wonders ?" The 
136th Psalm is similar. "0 give thanks unto the Lord; for 
33* 



390 



THE PILGRIM'S PROGRESS 



he is good: for his mercy enduretli forever. To liim that 
smote Egypt in their first-born : for his mercy endureth for- 
ever. And brought out Israel from among them : for his mercy 
endureth forever. With a strong hand and with a stretched out 
arm : for his mercy endureth forever. To him which divided 
the Red Sea into parts ; for his mercy endureth forever : and 
made Israel to pass through the midst of it ; for his mercy en- 
dureth forever : but overthrew Pharaoh and his host in the 
Red Sea ; for his mercy endureth forever." In Rev. 15, John 
saw the heavenly hosts with the harps of God, singing the song 
of Moses and the Lamb, and praising God for executing his judg- 
ments upon the wicked. In the 1 8th chapter upon the destruc- 
tion of mystical Babylon, it is said, " Rejoice over her, thou hea- 
ven, and ye holy apostles and prophets ; for God hath avenged 
you on her." And in the 19th chapter, " And after these things, 
I heard a great voice of much people in heaven, saying, Alle- 
luia; salvation, and glory, and honor, and power, unto the 
Lord our God : for true and righteous are his judgments : for 
he hath judged the great whore, which did corrupt the earth 
with her fornication, and hath avenged the blood of his ser- 
vants at her hand. And again they said, Alleluia ; and her 
smoke rose up forever and ever." 



CHAPTER LIV. 

Love-self. I confess that I cannot take any pleasure in the 
contemplation of such scenes ; and if you can, I do not envy 
you your feelings. 

Thoughtful Not take pleasure in those things in which the 
heavenly hosts take pleasure ? 

L. S. I do not see how the heavenly hosts can be justified 
in rejoicing in the misery of those that are destroyed. That 
seems to me like malevolence, and not like the benevolence you 
boast of. 

Th. You confound things that differ widely. None of those 
passages of Scripture imply that the inhabitants of heaven or 
saints on earth rejoice in the misery of those that are destroyed. 
That would, indeed, be malevolence. But they may rejoice in 
having justice done. And they may praise God for doing right 
in the execution of his judgments. When the Israelites had 
crossed the Red Sea in safety, and God had destroyed the 



IN THE NINETEENTH CENTURY. 



391 



Egyptians, it would have been according to the dictates of self- 
ishness for the Israelites to exult in their deliverance, and tri- 
umph over their fallen enemy. A malignant pleasure in the 
sufferings of their enemy, would have been in character for 
selfish men. But Moses was a benevolent man. ^ Moses re- 
garded the good of the Egyptians according to its importance ; 
and he regarded the good of Israel according to its importance. 
But he regarded the glory of God more than both. And when 
God, for that time, gave up the good of the Egyptians, and 
secured the good of Israel, and made a glorious display of his 
own justice and power upon the Egyptians, Moses rejoiced in 
the divine perfections, and praised the Lord for the glorious 
display of them which he had made. And so m the other 
cases. Holy beings rejoice in the exercise of the divine justice, 
but not in the misery which the wicked endure. I beg you to 
bear this distinction in mind, and not ascribe to the Scripture 
worthies a malignant pleasure, which their very souls would 
abhor. And I ask also, that you would not do me the injus- 
tice of ascribing to me the attempt to justify the indulgence of 
malevolent feelings, because I do justify the exercise of the 
divine justice, and insist that it is a glorious attribute, and wor- 
thy of the praise of all intelligent creatures. 

L. S. And if you can praise God for the execution of his 
judgments, why can you not pray for his justice to be exer- 
cised, in the destruction of the wicked ? 

Th. There are some instances on record of such prayers ; 
but I do not suppose they are intended for our imitation. They 
were offered by inspired men, who knew that the persons for 
whose destruction they prayed were devoted to destruction ; 
and doubtless they had their minds directed to the exercise of 
the divine justice in the case, as something desirable and glo- 
rious. We are not prophets, nor inspired men ; and though 
we know that the exercise of justice is desirable, as well as that 
of mercy, I think we are not called upon to select the objects 
of it. While we leave all men to the divine disposal, in cordial 
submission, we are certainly permitted to pray for blessings 
upon them. 

* Ard. The prayers of inspired men for tne destruction ot the 
wicked, have always appeared a difficult matter to explain. 
But I think I see it now. 

Th. Some have tried to get rid of the difficulty, by saying 
that the words were wrongly translated, and ought to be ren- 
dered in the future tense. And others by saying, that the 
Psalmist speaks in the name of the Lord Jesus Ghnst, and 
rather pronounces the judgment of God, than prays for it. 
But if both these things should be admitted as applicable to 



392 



THE PILGRIM'S PROGRESS 



some cases, they are not applicable to all. There are some 
cases where the inspired writer clearly prays for the destruc- 
tion of his enemies. We cannot suppose he does this from any 
revengeful or malevolent feelings, but that, knowing by the 
spirit of inspiration, that these persons were devoted to des- 
truction as monuments of the divine justice, he desires to have 
the justice of God thus glorified. " Destroy thou them, O 
God ; let them fall by their own counsels ; cast them out in 
the multitude of their transgressions ; for they have rebelled 
against thee." — " Consume them in wrath, consume them that 
they may not be : and let them know that God ruleth in J acob 
unto the ends of the earth." — "Let their table become a snare 
before them : and that which should have been for their wel- 
fare, let it become a trap. Let their eyes be darkened, that 
they see not ; and make their loins continually to shake. Pour 
out thine indignation upon them, and let thy wrathful anger 
take hold of them." — " Pour out thy fury upon the heathen 
that know thee not, and upon the families that call not on thy 
name." — " Render unto them a recompense, 0 Lord, accord- 
ing to the work of their hands. Give them sorrow of heart, 
thy curse unto them. Persecute and destroy them in anger 
from under the heavens of the Lord." These are a few speci- 
mens out of many. But they are sufficient to show, that holy 
men of God, speaking as they were moved by the Holy Ghost, 
often prayed for the exercise of the divine justice. And if we 
consider this, in connection with the songs of praise which have 
been uttered under the influence of the same spirit of inspira- 
tion, I think we shall see abundant reason to conclude that the 
exercise of divine justice is as really desirable as the exercise 
of divine mercy, and that God is as worthy to be loved and 
praised for the one as he is for the other. 

Ard. It has been intimated in some of our discussions, that 
happiness is commonly held up as the great good which is to 
be sought, and misery the great evil which is to be avoided. 
Is that the real opinion of new-measure men ? - 

L> S. It is the opinion of some of them, I know. Whether 
it is of all, I do not know. It is mine, however. 

Th. What, then, do you consider holiness and sin ? 

L. S. I consider holiness to be the means of happiness, and 
sin to be the means of misery. Holiness is good, because it 
tends to happiness. Sin is evil, because it tends to misery. 
And sin would be just as good as holiness, if it only had an 
equal tendency to happiness. 

Th. That seems to me to annihilate the distinction between 
natural and moral good, and between natural and moral evil : 
and to resolve all good and evil into a calculation of loss and 



IN THE NINETEENTH CENTURY. 



393 



gain. It makes utility constitute virtue ; and allows to God 
no other sort of excellence than belongs to the sun, which is so 
useful to us. 

L. S. Pray, what is virtue, other than the means of happi- 
ness ? and what is sin, other than the means of misery ? "I 
know that virtue is good as the means of happiness : what else 
is it good for?" 

Th. Virtue is good, because it is right ; and sin is evil, be- 
cause it is wrong. That virtue is right, or worthy of esteem in 
itself, is its moral goodness ; that sin is wrong, or worthy of 
disapprobation in itself, is its moral evil. If virtue tends to 
happiness, that is a natural good ; and if sin tends to misery, 
that is a natural evil. For the sake of illustration, it may be 
observed, that virtue is moral beauty. As natural beauty is 
that assemblage of natural qualities, which, seen by the natu- 
ral eye, excites pleasure in. the beholder; so moral beauty is 
that assemblage of moral qualities, which, contemplated by the 
mind, excites the esteem of the beholder. The beholder of 
natural beauty does not stop to inquire whether those qualities 
can be made useful to him, before he decides whether to be 
pleased or not. He is pleased with the beauty itself. So the 
beholder of moral beauty does not stop to inquire whether 
those qualities can be made useful to him, before he decides 
whether to esteem them or not. He sees that the moral 
beauty itself is worthy of esteem. 

L. S. I think we ought to inquire into the tendencies of 
things, before making up our judgment. The fruit which looks 
very fair and tempting may be poisonous. 

Th. You seem to confound things again. I was speaking 
of what was beautiful to the sight. And I insist that that 
does not depend upon considerations of utility. Place a man 
before a fine picture, or a good piece of statuary, and see its 
effect upon him. Does he wait to inquire what use he can 
make of them, before he gives them his admiration? What 
has beauty to do with calculations of loss and gain ? 

L. S. That is only natural beauty; and yet men look at 
that for the pleasure it gives. 

Th. But why does it give them pleasure ? That is the ques- 
tion. Not calculations of profit. It gives them pleasure to 
look at it, because it is beautiful. It is the intrinsic excellence 
of the thing which is viewed with pleasure, and not any ten- 
dency it is supposed to have for the advancement of their inter- 
est. " So it is with moral beauty. Place a right action before 
the mind, and it is seen and felt to be worthy of esteem, before 
there is any time to inquire of what use it can be made. Look 
at the self-denial of Moses, in refusing to be called the son of 



394 



THE PILGRIM'S PROGRESS 



Pharaoh's daughter, that he might share the lot of the people 
of God, and who can withhold the acknowledgment that it was 
a praiseworthy act? Look at the treachery of Judas in be- 
traying his Lord for thirty pieces of silver, and who can help 
feeling that it was a base act, and worthy of disapprobation ? 
Who can, without violence to his own conscience, pretend to 
say that malice, and hatred, and envy, and ingratitude, and 
falsehood, and fraud, and treachery, and cruelty, have no 
moral character in themselves, but are only to be avoided be- 
cause the contrary virtues are more useful ? No. As the con- 
templation of natural ugliness displeases the natural eye, and 
excites an emotion of disgust, by what it is in itself, without 
our waiting to calculate its inutility, so the contemplation of 
moral deformity excites an emotion of disgust, by what it is in 
itself, without our waiting to calculate its inutility. There is a 
right and a wrong in the nature of things, fixed and immova- 
ble as the throne of the Almighty. 

L. S. What do you mean by the nature of things ? 

Th. I mean the nature of God, the nature of creatures, and 
the nature of right and wrong. 

L. S. If God had made creatures differently, might not right 
and wrong have been different ? 

Th. If God had made creatures with different capacities, 
and placed them in different relations, the modes of expressing 
right and wrong feelings towards each other might be different. 
But right and wrong feelings would be the same. As divine 
power could not make a square a triangle, nor a circle a square, 
so it could not make virtue vice, nor vice virtue. It could not 
make falsehood, praiseworthy, and truth blameworthy. It could 
not make ingratitude lovely, nor turn filial reverence into a 
crime. While God is what he is, and creatures are what they 
are, it cannot be otherwise than their duty to love him, and 
obey him, and trust in him. It cannot be otherwise than their 
duty to love their neighbor as themselves, to do justly, love 
mercy, and walk humbly with their God. Virtue will deserve 
their esteem for its own excellence, and sin will deserve their 
abhorrence for its own turpitude. 

L. S. I do not wish to trouble myself with any inquiries 
into the nature of things. The divine command is enough for 
me. 

Th. But it is not enough to satisfy a rational creature, who 
means to exercise the faculties God has given him ; nor is it 
enough to meet the divine requirements. 

L. S. Do you mean to dispute the divine commands, and set 
up your philosophy above the word of God ? 

Th. By no means. But God himself requires us to examine 



IN THE NINETEENTH CENTURY. 



395 



his ways, and see whether they are right. " Hear now, O 
house of Israel ; is not my way equal ? Are not your ways 
unequal ?" — " 0 my people, what have I done unto thee ? and 
wherein have I wearied thee? Testify against me." — "Thus 
saith the Lord, what iniquity have your fathers found in me, 
that they are gone far from me, and have walked after vanity, 
and are become vain?"— "Why even of yourselves judge ye 
not what is right." — "Is God unrighteous who taketh ven- 
geance ?" If the mere will and command of God were enough, 
what mean these appeals ? If there were no standard of right 
but the divine will, they would be entirely out of place. But 
there is a standard of right in the nature of things, to which 
God himself is conformed, and to which all his works and ways 
are conformed. This Abraham pleaded, in his intercession for 
Sodom. " That be far from thee to do after this manner, to 
slay the righteous with the wicked ; and that the righteous 
should be as the wicked, that be far from thee : shall not the 
judge of all the earth do right ?" If there is no standard of 
right but his mere will, it should be, " shall not the judge of 
all the earth do as he pleases ?" Moses says, " He is the rock, 
his work is perfect ; for all his ways are judgment^, a God of 
truth, and without iniquity ; just and right is he." And the 
Psalmist says, " The Lord is righteous in all his ways, and 
holy in all his works." All this supposes some standard of 
right, to which all his ways are conformed, and which is not 
mere will. 

L. S. Do you feel at liberty then, when a divine command is 
brought to you, to postpone your obedience, till you can ex- 
amine and try it, by your imaginary rule of right ; and then 
disregard it if it does not appear to agree ? 

Th. Certainly not. Having ascertained that God is infinitely 
wise and good, I know he will command nothing but what is 
right- When, therefore, his command comes to me, I have no 
hesitation as to its rectitude. Its being his command, is a suf 
ficient proof that it is right. But since he has made me a ra- 
tional being, and invited me to examine his ways, to discover 
their rectitude ; and since he claims my approbation and praise 
for the rectitude of his ways, I feel it my duty to examine them, 
and endeavor to discover their excellence ; that my praise may 
be the expression of intelligent and cordial approbation, and 
not a mere blind adulation of I know not what. 

L, S. After all, why may not right be considered that which 
is most conducive to happiness, and wrong that which produces 

misery? . _ . TT .. 

Th, I will endeavor to show that it is otherwise. Holiness 
is clearly exhibited in the Scriptures as something worthy of 



396 



THE PILGRIM'S PROGRESS 



approbation in itself ; and sin is exhibited as something worthy 
of disapprobation for its own evil nature. To the Lord J esus 
it is said, " Thou lovest righteousness, and hatest wickedness ; 
therefore God, thy God, hath anointed thee with the oil of 
gladness above thy fellows." It is not the love of happiness, 
and the hatred of misery, that is spoken of as his crowning ex- 
cellence ; but his love of right, and hatred of wrong. " These 
six things doth the Lord hate ; yea seven are an abomination 
unto him ; a proud look, a lying tongue, and hands that shed 
innocent blood, a heart that deviseth wicked imaginations, feet 
that be swift in running to mischief, a false witness that speak- 
eth lies, and him that soweth discord among brethren." — " The 
fear of the Lord is to hate evil : pride and arrogancy, and the 
evil way, and the fro ward mouth do I hate." — " These are the 
things that ye shall do ; speak ye every man the truth to. his 
neighbor ; execute the judgment of truth and peace in your 
gates ; and let none of you imagine evil in your hearts against 
his neighbor ; and love no false oath ; for all these are things 
that I hate, saith the Lord." Speaking of idolatry, he says, 
" Oh, do not this abominable thing that I hate," It is the sin 
which is here exhibited as the object of his hatred, and not 
misery. And it is righteousness that he loves, and not happi- 
ness. "Not that misery is not regarded as an evil to be hated, 
and happiness a good to be loved ; but they are only a natural 
good and evil; and are not proper objects of approbation and 
disapprobation, like right and wrong. 

God has so made men that they feel under obligation to love 
right and hate wrong. If they do wrong, they feel condemned 
for it. They are sensible of shame and remorse for doing wrong. 
And this is an entirely different sensation from the grief which 
we feel from having made a poor calculation in our business, by 
which we have sustained a loss. A sense of guilt, a sense of 
ill-desert, a self- condemning conscience, could not exist, if the 
wrong was not worthy of blame in itself, apart from all consid- 
erations of loss and gain. So when men perform a good action, 
the sensation which they feel in view of it, the approbation of 
their conscience, is an entirely different thing from the exulta- 
tion derived from the success of an enterprise in the pursuit of 
gain. There are instances in which men do wrong to procure 
gain. And sometimes they succeed. And they sometimes, 
while exulting in their success, think of the wrong they have 
done, and feel the stings of a guilty conscience. What does 
that mean ? Does their trouble arise solely from the fear that 
their ill-gotten gains will be taken from them ? I believe not. 
I think there is such a thing as a sense of guilt different from 
the fear of loss. 



IN THE NINETEENTH CENTURY. 



397 



What is the case of the sinner under conviction ? He feels 
under obligation to hate sin. It is not merely to" hate misery, 
for that he has always hated. The sinner is awakened from the 
dread of misery which he already hates. But mere awakening 
is not conviction. Conviction is a sense of guilt. The sinner 
is convicted when he feels guilty for not hating sin. If hatred 
to misery were all, there could be no such thing as conviction, 
for the sinner has always hated misery. In real and deep con- 
viction, misery is often lost sight of under an overwhelming 
sense of guilt. Or, if there is a sense of misery, it is not that 
for which the sinner feels troubled, so much as for his guilt. 
This proves that sin is the object which ought to be hated, and 
which God is leading the mind of the sinner to see and feel 
that he ought to hate. 

What is the essence of Christian experience ? It is to be 
brought to hate sin, and love righteousness. All men love 
happiness and hate misery. If that were holiness, Satan would 
be holy. Sinners would be all holy. A change in the means 
by which happiness is sought, cannot be a radical change, but 
only a circumstantial one. Every one that is born again begins 
to hate sin. The declaration by the Prophet Ezekiel is fulfilled 
in them : " Then shall ye remember your own evil ways, and 
your doings that were not good, and shall loathe yourselves in 
your own sight, for your iniquities, and for your abominations." 
It is not foAheir misery that they loathe themselves, but for 
their iniquities. 

God threatens to punish sin, but he does not threaten to 
punish misery. And he does punish sin, both in this world and 
in the next.' He inflicts a natural evil as a punishment for 
moral evil. Both are evils, but they are evils of a different na- 
ture. The disapprobation he feels towards moral evil, is not of 
the same nature as the disapprobation he feels towards misery. 
God's hatred of sin is greater than his hatred of misery, be- 
cause it is in itself a greater evil. For he punishes sin by the 
infliction of misery. God loves righteousness, and rewards it 
with happiness, which proves that righteousness is a greater 
good than happiness. His approbation of righteousness is not 
of the same nature as his approbation of happiness. He be- 
stows happiness upon the righteous as a testimony of his ap- 
probation of their righteousness. Right and wrong are evi- 
dently the great and primary objects of the divine approbation 
and disapprobation, and happiness and misery are made the in- 
struments of expressing his love of the one, and hatred of the 
other. 

If sin were to be hated and punished only for its conse- 
auences, then in many instances it should have little or no pun> 
34 



398 



THE PILGRIM'S PROGRESS 



ishment. The sin of Joseph's brethren in sending him into 
Egypt was made the means of good to Joseph, and to all his 
father's house. But it deserved punishment for the wrong 
there was in itself. Joseph said, " As for you, ye thought evil 
against me ; but God meant it unto good." Judas, in betray- 
ing Christ, committed a great sin, which deserved the token of 
divine disapprobation for its own evil nature. But God made 
its consequences a great blessing to the world, as through it the 
Lord Jesus Christ was brought to the cross, to shed his blood 
for the sin of mankind. Indeed, all the sin that is ever com- 
mitted, though wrong in itself, and therefore worthy of the 
divine disapprobation and punishment for its own evil nature, 
and the evil designs of those that commit it, will be made, by 
the power of God, to result in good. i( The wrath of man 
shall praise thee : the remainder of wrath shalt thou restrain" 
If the consequences were all that sin is to be hated for, and ii 
shall appear at last to have been overruled for good in ever} 
instance, then no punishment at all should be inflicted upon it 
but it should receive a reward, as a public benefit. 

L. S. And so I think your scheme of doctrines makes it oui 
And if I should believe such doctrines, I should become a Uiu 
versalist at once. 

Th. Very likely you would ; for you seem to embrace many 
of their principles already. 



CHAPTER LV. 

Ardent, There is one practice of the new-measure men, which 
I think needlessly exposes religion to contempt ; I mean that of 
using low and vulgar language. 

Love-self, Did not the apostle study "great plainness of 

speech ?" 

Th. Yes ; but plainness is not the same thing as vulgarity. 
One minister says : " I have not yet attended any protracted 
meeting, in which I did not hear a great deal of low and vulgar 
language, adapted to expose divine things to contempt ; and 
that too, sometimes, from educated men, who, in this respect, 
seemed to copy the defects of the ignorant and uneducated 
We ought to study great plainness of speech, and to seek aftei 
language which is intelligible to the most uncultivated mind. 
This I think is the duty of the preacher. But vulgarity is not 
necessary ; and for one who is capable of any thing better, to 



IN THE NINETEENTH CENTURY. 



399 



indulge in it, in the pulpit, is intolerable. It is degrading the 
Gospel, and unnecessarily exposing it to contempt." 

Ard. I have noticed that men of education, sometimes, seem 
to consider the adoption of common vulgarisms as a great at- 
tainment ; and labor after it, as if they could not otherwise 
preach the Gospel with plainness and simplicity. I could not 
but think they were greatly deceived in this matter. 

Th. A kind of infatuation seems to have come over them. 
Perhaps they thought they could not otherwise make them- 
selves intelligible ; but that is a great mistake. ^ The language 
of the Scriptures is language of great simplicity ; and yet it 
has none of those vulgarisms of which men of good taste com- 
plain. Perhaps they have been men who have formerly la- 
bored after high-sounding expressions, and far-fetched phrases, 
and thought to excite admiration by them ; but now, having 
become conscious of the wrong of so doing, they have hastily 
concluded that the opposite of wrong must be right ; and so 
they have descended to a very low phraseology. I have fre- 
quently been strucl with the unseemly intermixture of words 
and phrases which were exceptionable on both these accounts. 
Mr. Bold was a man of little education, of low and vulgar mind, 
and of such habits and associations, before his profession of re- 
ligion, as would render low language familiar to him. He came 
into the church, and into the ministry, with these^ habits. As 
he proceeded in his ministry, very little correction seems to 
have been made. His wonderful success seemed to invest with 
a sort of sacredness every thing which belonged to him. And 
he became the model for a host of imitators. As usual, these 
imitated the worst things with more exactness than they did 
the best. And. when educated men fell in with Mr. Bold's 
measures, they were commonly earned away into an imitation 
of his manners. Hence the familiar, talking manner of their 
public prayers. Hence the frequent use of the common terms 
of profane swearing, with atone and manner greatly resembling 
that of the lowest profane swearers in the streets. Hence the 
attempts to imitate a sort of theatrical action in the pulpit, and 
make the preacher personate, now the great God, in pronoun- 
cing judgment, and now the sinner in justifying himself, and 
insulting his Maker. An instance of which is mentioned by a 
minister", after Mr. Bold had left the vicinity. " I was extremely 
shocked, on a late occasion, to hear a preacher, for perhaps a 
quarter of an hour, personate the sinner, and tell God how 
little he cared for his favors or his frowns. His language, his 
action, his tone, and whole manner, seemed copied from that 
which is employed by the lowest classes in expressing their 
contempt for their fellows, when greatly provoked by thenv 



400 



the pilgrim's progress 



L. S. If men of strong minds from the lower walks of life 
are converted, and seem likely to make useful preachers, as 
Mr, Bold has, it seems to me too great a sacrifice to keep them 
out of the field of labor, just for the purpose of getting rid of 
their unpolished language, and acquiring that which is used in 
genteel society. 

Tk. Their influence upon society, on the whole, should be 
taken into the account. I think that of Mr. Bold will be found, 
in the end, to have been very injurious. If he was the means 
of converting some sinners at first, might they not have been 
converted by means of some other man, without connecting 
with the work all these objectionable things? Was it neces- 
sary, in order to the conversion of those who were converted, 
whether few or many, to put in operation such a train of cau- 
ses as seems likely to mar and disgrace revivals, for ages to 
come ? Many who have witnessed his great success, as it is 
regarded by his friends, will go forth to practise in the same 
manner. They will be vulgar, and abusive, and profane. They 
will denounce those who make objections, and will insist on the 
introduction of every objectionable measure. They will dis- 
gust people of wealth and refinement, and drive them away 
from the means of grace. They will make others believe that 
religion is necessarily connected with all these objectionable 
things, and cannot be promoted without them. A race of 
young men will rise up, to be the future preachers, and pastors 
of the churches, formed on the same model. These will think 
revivals can be promoted in no other way ; and thus the evil 
will be perpetuated. 

Ard. These objectionable things ought to be put down, in- 
stead of being imitated and encouraged. Hot-headed and ig- 
norant young men should not be encouraged to go into the 
field, and occupy the ground of more judicious and skilful la- 
borers. They should be sent to school, till they have learned 
something to teach ; and be prepared for usefulness before they 
are licensed and ordained. 

Th. I think so too. But such has not been the practice of 
this age. A writer in a religious paper in Westerly street, 
says : " I have listened attentively to the language of some 
men who are praised as plain preachers ; and from them I 
should suppose that by plainness is meant coarseness, mean- 
ness, and even vulgarity. Familiar colloquialisms and contrac- 
tions are used, and oftentimes low, coarse comparisons, such as 
gentlemen would not use in a fire-side conversation. I have 
heard men strain after lowness of style, as if it were a virtue ; 
and use such unseemly figures, as if it was necessaiy to disgust, 
and I had almost said, nauseate, in order to convert." 



IN THE NINETEENTH CENTURY. 



401 



Ard. How shockingly the work of the Gospel ministry is 
perverted, when such are its administrations ! And how 
strangely the public taste is corrupted, when such things can 
be thought the way to promote religious feeling, and revivals ! 

Th. There is another strange thing often connected with 
this. It is the practice of telling stories in the pulpit, instead 
of furnishing proofs from the Bible, to establish the sentiments 
advanced. A paper in Pilgrim street, in mentioning some 
faults at protracted meetings, says: "The telling of stories 
which teach nothing. We know that ' facts are stubborn 
things that ' facts are powerful,' and all that. But we know, 
too, that facts are worthless, except they illustrate or enforce 
principles. Besides, one-half perhaps of the audience will not 
believe your facts to be facts, and you sink in their estimation 
by telling them." Mr. Bold was a great hand for stories ; but 
Mr. Confident exceeded all. A minister says : " I heard Mr. 
Confident preach on one occasion, and was struck with the 
multitude of his stories. He seemed to make them occupy the 
same place in his discourses that some other preachers had 
been accustomed to fill up with texts of Scripture ; and they 
served for illustration, for proof, and for impression. A female 
distinctly recollects that one Sabbath morning she counted six- 
teen stories in his sermon. I counted those in another sermon, 
and though my recollection of the number is not very distinct, 
the impression is that it was twenty-one. A young man counted 
the stories told by him in an evening discourse, in another 
place, and thinks there were twenty-eight. Other persons re- 
member, on other occasions, hearing once twelve, and at an- 
other time thirteen." 

L, S. But what need of telling so many discreditable things ? 

If they are true, I think they ought not to be told. 

Th. If they had been confessed and forsaken, the case would 
be different. Though, even then, there might be need for 
them to be. held up as a warning to others. Why is Jacob's 
falsehood to his father, under the encouragement, and by the 
help of his mother, recorded in the Holy Scriptures ? Why is 
David's sin in the matter of Uriah made public ? Why is the sin 
of Peter in denying his Master, and why are the faults of many 
other Scripture saints so fully and plainly told ? It is written, 
" He that covereth his sins shall not prosper ; but whoso con- 
fessed and forsaketh them shall have mercy." If those who 
have committed the wrong, will not confess, and endeavor to 
undo the mischief they have done to the cause of revivals, oth- 
ers must do it for them. The whole Church will be charged 
with all these extravagances, if there is no warning voice raised 
against them. If all silently acquiesce, all will have to bear 
6 34* 



402 



THE PILGRIM'S PROGRESS 



the burden. When the friends of revivals see things taking 
place, and being associated with their name, which are really a 
disgrace, they are bound to do what they can to let the world 
understand that revivals am not necessarily connected with such 
disgraceful things. It is like maintaining the discipline of a 
church. If a part of the members fall into sin, and the church 
leave them without discipline, the whole church soon becomes 
dishonored, and are held responsible for the wicked conduct 
which they suffer to pass along without censure. If they wish 
to clear themselves, and the good name of the church, and to 
vindicate the honor of religion, they must call to account their 
disorderly members. If they can be brought to repent of 
their sins, and confess them, and forsake them, the knowledge 
of that fact may be sufficient. If they will not perform this 
Christian duty, the church must themselves bear testimony 
against the disorderly practices, and those who are guilty of 
them. I think Edwards and Brainerd judged correctly on this 
subject, when they bore the most public and decided testi- 
mony against the disorders which accompanied the revivals in 
their day. 

F. W. But when you find infidels and scoffers of every kind 
repeating what you say, and exulting in it, I should think it 
might bring you to pause, and inquire whether you have not 
mistaken your company. 

Th. That is the argument which Mr. Bold and his friends 
have used, all along. But I do not see much weight in it. Re 
said, in his printed sermon, " If we walk with the lukewarm 
and ungodly, or they with us, it is because we are agreed : for 
two cannot walk together except they be agreed.'" I think I 
could show a great many points of agreement between the 
new-measure men and those who have been heretofore consid- 
ered the advocates of great errors. And also, that the new- 
measure men agree with unbelievers in the objections they make 
against the doctrines of grace, and in the feelings they indulge 
against those doctrines, and against those who faithfully preach 
them ; and that this agreement is much greater in reality than any 
agreement there is between the advocates of order in revivals, 
and the opposers of revivals. I hope it will never frighten me 
from the truth, if some bad men should be found, from motives of 
their own, to appear as its advocates. Paul rejoiced that Christ 
was preached, though it was done by some through envy and 
strife. We wish true religion and revivals vindicated from every 
thing which is objectionable, in order that they may be com- 
mended to the understanding and conscience of all men. If 
their indiscreet friends have connected with them such things 
as are adapted to injure their character, and sink them into dis- 



IN THE NINETEENTH CENTURY. 



403 



grace, we think their discreet friends should endeavor to show 
that those things do not belong to them ; and thus clear their 
character from unnecessary reproach. 

Ard. The new-measure men are making the impression to 
some extent, that there are no revivals but those which take 
place in connection with their measures ; and that opposition 
to their measures is the same as opposition to revivals. 

Th. Yes ; and such a conclusion we think would be of a 
very unhappy tendency. For those measures are many • of 
them very objectionable. Some of them are weak and foolish, 
and some of them direct and positive violations of our duty to 
God and man. Now, we consider revivals of pure religion as 
the hope of the Church. We do not expect any considerable 
numbers will be brought in, but in revivals. We think it of 
great importance, therefore, that all men should be brought to 
consider them as they are, a blessed reality, and greatly to be 
desired. In those parts where Mr. Meek has labored, and 
where revivals have taken place under the ministry of such 
men as preach the same doctrines and practise the samemeas- 
ures that he does, this opinion of the excellence and desirable- 
ness of revivals has become extensively prevalent. Those who 
are still impenitent, are often fully convinced that the only hope 
of their salvation is connected with such a season. And they 
therefore view it as an event greatly to. be desired ; and would 
hail its apparent approach with great joy. We wish to see it 
so everywhere. We wish to see all men believe in the reality 
and excellence of revivals, and convinced of the necessity of 
being made the subjects of their influence. But when revivals 
are connected in their minds with all the objectionable things 
which these days have witnessed ; when they are connected m 
their minds with things which outrage their sense of propriety, 
and their ideas of what the Scriptures require, they cannot 
view such revivals as desirable, nor wish their approach. That 
such men may be brought under the influence of divine truth, 
to the salvation of their souls, it seems necessary that their un- 
derstanding and conscience should be gained. They cannot be 
"sanctified through the truth," unless they give their attention 
to it. And the way to gain their attention to it, is to present 
it to their understanding and conscience in its true light. It is 
not first to obstruct the way, by doing violence to all the pro- 
prieties of social intercourse. If we meet with men, therefore, 
whose prejudices have been roused against religion and revi- 
vals, by the objectionable measures of the day, we think it of 
great importance to assure them, in the first place, that these 
objectionable things are no part of religion, and have no neces- 
sary connection with revivals— that we disapprove of them as 



404 



THE PILGRIM'S PROGRESS 



much as they can— and yet that we firmly believe in revivals, 
and esteem them as exceedingly desirable and excellent. And 
if, by giving them these assurances, we can disabuse their minds, 
and remove the impression they have imbibed that all revivals 
are alike bad, and make them willing to listen to the truth ; we 
think we have accomplished a desirable object, and rendered 
their salvation less unlikely than before. 

L. S. You seem to admit that there may be some converts 
in these revivals, even where very objectionable things prevail ; 
and, therefore, I think you ought not to use your influence 
against them; but if you cannot promote them, let them 
alone. 

Th. If some souls may be saved, as I would not deny, by 
means of a very objectionable revival, I am yet of the opinion 
of Davenport on his death-bed, that the Church and the world 
may have been better off, if it had never existed. The impres- 
sion on the impenitent, when such a revival is past, is, that it is 
a bad thing, and altogether undesirable that it should ever hap- 
pen again. And if a second revival makes its appearance, the 
impenitent in general will be likely to take strong ground against 
it, and endeavor to keep themselves and their families out of 
the way of its influence. And this is easily accomplished, by 
becoming connected with those denominations where a decent 
exterior is preserved, but no experimental religion nor revivals 
are found. This seems to me a result greatly to be deprecated. 
And yet, I have no doubt it has been, and will be, the actual 
result of the new-measure revivals, wherever they prevail. 
More souls will be lost, in consequence of their prevalence, 
which might, otherwise, have probably been saved, than all that 
will be saved by them, many times over. 

Ard. I fear that the future and permanent consequences of 
their measures, are not often the subjects of much thought 
among the itinerants who come into a place for a short time, 
and seem to labor to make as much excitement as possible, 
and count a large number of converts, and then leave the place 
and go to another. 

Th. So it certainly appears. They appear to aim at a great 
and speedy result, and not to take thought for the future con- 
sequences. So Edwards thought many did in his day. But 
he considered it very wrong to do so. For the Gospel minis- 
try seems designed, in its very institution, to be a cause operat- 
ing permanently, and producing its effect by degrees, and not 
all at once. Ministers are represented as teachers. But teach- 
ers have to labor for a long time before they can prepare their 
pupils for the pursuits of life. They cannot make them wise 
and learned in a day. A congregation often needs a long course 



IN THE NINETEENTH CENTURY. 



405 



of preparatory labor, before they are prepared for a revival 
The people must be instructed. Prejudices must be removed. 
Errors must be corrected. Neglected discipline must be re- 
vived. Wanderers must be reclaimed. Children and youth 
must be taught the truths of the Scriptures. Years of labor 
often need to be employed, in the midst of many prayers and 
tears, before the way is prepared. And when a revival has oc- 
curred, and numbers are converted, a new course of labor is 
needed, to instruct the young converts, and train them for use- 
fulness and duty, and make them active and efficient members 
in the Church. 

Ard. But instead of this, nothing has been more common 
than for a new-measure revival to remove the pastor, and in- 
terrupt all his plans of doing good. 

Th. That is just what was to be expected from the preva- 
lence of the new-measure spirit. There are many uneasy, rest- 
less persons in our churches, who are not content to have 
things go on in the way of a quiet and steady progress. They 
cannot allow time for the seed to be sown, to germinate, and 
g row — for the blade to make its appearance, then the ear, and 
then the full corn in the ear. It takes too long to suit their 
haste. They want to reap the harvest at once. And if it 
seems not to be coming speedily, under their present pastor, 
they are for making a- change. They do not have a revival 
under his preaching, and therefore he must be dismissed. This 
is thought to be a reason abundantly sufficient; when, per- 
haps, if there is any fault anywhere which prevents a revival, 
it is more in themselves than in him. 

A minister in writing about the success which is ascribed to 
some that are called revival men, says : " It would seem, in- 
deed, in many cases, as if Cod was forgotten amidst the enco- 
miums bestowed upon these men. What they have done — 
how they have succeeded in getting up a revival in such and 
such places, is a common topic of conversation with some in 
our churches, far and near. Unfavorable comparisons with 
their own minister soon follow. Be he ever so faithful, a few- 
begin to regard him as cold-hearted, and say his usefulness is 
at an end. & < Mr. B. must be sent for, and then we shall have 
a revival.' Under the prevalence of this opinion, many a 
church in this country has, within a short time, been shaken, 
divided, and nearly destroyed ; and many others are doubtless 
yet to undergo the same operation. Many a minister has al- 
ready been unsettled ; and many others, from present appear- 
ances, must soon be set afloat. < Get a revival man, get a re- 
vival man,' is the advice gratuitously given, and constantly r@^ 
iterated from certain central points of influence," 



406 



THE PILGRIM'S PROGRESS 



Another minister gives six instances of ministers dismissed 
in consequence of the introduction of the new-measure spirit 
among their people, some of them while a revival was in prog- 
ress, and others when it seemed just begun. In one instance, 
sixty or seventy cases of hopeful conversions had already oc- 
curred, but the instrument of them could not be considered a 
revival man, nor suffered to remain at his post, because he did 
not adopt the new measures. 

A Presbytery in Westerly street, found it necessary to ad- 
dress their churches on the importance of a settled ministry, 
because, by reason of the changes which had become so fre- 
quent, the people were not instructed, and errors were pre- 
vailing. They say : " We hope and believe that these evils are 
sufficiently felt to return to the old paths ; and by settling 
pastors, give permanence, stability, and increased effect to the 
pastoral office, an office of inspired origin ; and at the same 
time preserve our beloved churches from ruin." 

A minister in another part, mentions three instances of the 
removal of ministers by new-measure influence. In one case, 
a revival had begun under encouraging appearances, and ten 
or twelve hopeful conversions taken place, when the people de- 
sired to have a protracted meeting, and to have two reputed 
revival men sent for. They came and assumed the whole di- 
rection of matters, not even permitting the pastor to offer a 
prayer in the meetings ; and when he attempted to interpose, 
he met with a severe rebuke. The meeting continued seven 
days, during which these revival ministers appointed a ^meeting 
for the examination of candidates, at which thirty-two were 
received. They also appointed a meeting for the choice of ad- 
ditional elders. And all this without consulting the pastor or 
the church. And they did not cease their disorganizing efforts 
till they had effected the removal of the pastor. 

Ard. It is not to be wondered at that ministers are unset- 
tled by these new-measure revivals. They almost always make 
division. If the minister favors the new measures, he dis- 
pleases one part of the people, and if he does not favor them, 
he displeases another part. 

Th, Yes ; and new-measure men seem to think it a praise- 
worthy act to help get a minister dismissed who does not favor 
them. Mr. Bold, in his printed sermon, openly advised church- 
es who should wake up, to " shake off their sleepy ministers." 
It has been complained of as one of the disorderly and disor- 
ganizing measures of the times, that individuals were seen 
abroad, and advised to send away their present minister and 
get a revival man. No minister is likely to sustain, for a length 
of time, the united and persevering attacks of disorganizes 



IN THE NINETEENTH CENTURY. 



407 



from abroad, and restless and uneasy individuals at home. It 
has not been so with revivals under Mr. Meek. Their influence 
was never known to unsettle the pastor, but always to leave 
him and the people more firmly united than ever. 

Ard. There is one other feature of these new-measure re- 
vivals, in which they differ remarkably from revivals under the 
ministry of Mr. Meek. It is that they stop so soon, and are 
so quickly succeeded by great declension. 

Th. A synod in Westerly street, say : " Another fact report- 
ed is, that religious excitements have rapidly declined, as soon 
as special means were withdrawn, indicating that human in- 
strumentality was made too prominent and too much trusted 
in, to the exclusion of the Spirit and power of God, and the 
simple exhibition of divine truth." 

A minister in writing to another, says : " The results of these 
principles and measures upon the character of revivals, and the 
purity of the churches, I shall not anticipate. Time will dis- 
close them. At present I will only say, that the acknowledged 
short continuance of revivals in Pilgrim street under these 
movements, the apathy which follows a season of excitement, 
and the doctrinal ignorance of many converts brought in under 
such auspices ; with the scattering among the world of a great 
proportion of those once pronounced and published as new- 
born souls, cannot but excite some fear that the eventual re- 
sults will not be very auspicious." 

A minister in Centre street says : " It is easy to account for 
the fact, that in certain places in which revivals of great power 
have been reported to exist, there has been almost immediately 
a wonderful increase of open infidelity and irreligion. We have 
several places in our eye, where we have heard that revivals 
were going forward, in which it seemed as if the whole impeni- 
tent population would be converted ; and shortly after we have 
been informed that a large number, especially of the more in- 
telligent class, have become opposers of religion, and some even 
downright scoffers. All this is easily accounted for, by the 
character of the measures which have been adopted. The 
people have witnessed scenes of the grossest irregularity and 
confusion ; and have been told that the Spirit of God was in 
them ; and that to oppose them was to resist the Spirit, and 
insure their destruction. They have been assailed at the cor- 
ners of the streets by ignorant and ranting young men, and 
have been told in a tone of arrogance that they were going to 
hell ; and they have been prayed for by name in the great con- 
gregation, as if they were sinners above all other sinners ; and 
in some instances the persons who have been most forward in 
this ostentatious and condemnatory proceeding, have had a 



408 



THE PILGRIM'S PROGRESS 



miserable standing in society for the commonplace virtue of 
moral honesty. Now Ave are far enough from admitting that 
there is in all this any thing to justify them in becoming the 
opposers of true religion, or of & real revival; for we know 
that it is their sin, and at their peril that they become so : but 
considering what depraved human nature is, we maintain that 
it is a natural result ; precisely what might be expected from 
this extravagant and unscriptural course. 

" It is easily accounted for, that there is often great difficulty 
in finding the converts after a new-measure revival has gone 
by. I lately knew of an instance at the west, in which the pre- 
siding minister proclaimed at the close of a protracted meeting 
that there had been seventy-five converts, not one of whom has 
ever joined the church, or, so far as is known, thinks of doing 
it. Another case has also come to my knowledge, in which 
there was said at the close of the meeting to have been a much 
larger number of converts, and it has turned out that only two 
have ever made a profession. A member of one of the churches 
in Centre street says, that he was lately visiting in a congrega- 
tion not far distant, in which he had formerly resided during a 
revival under the ministry of Mr. Meek ; and in which, since 
that time, there have been one or more revivals reported to be 
of great power and extent, under the operation of the new 
measures. On attending recently a Saturday evening meeting 
which has been kept up since the former revival, he inquired at 
the close of it of one of the brethren, where the new converts 
were ? observing, ' Here are Mr. Meek's converts, the persons 
whose faces I was accustomed to see here years ago ; but you 
have had powerful revivals here since, in which a multitude 
have been converted — where are they?' The man, who had 
himself been in the new measures, shook his head, and replied 
with a sigh, ' I do not know where they are — it is so.' These 
things are easily accounted for. Conversion, on the principle 
of the new-measure men, is nothing more than making up our 
mind to be religious. Hence the great question by which the 
character of professed converts is tested, is, 4 Have you made 
up your mind to serve God ?' This question was lately asked 
by a leader in new measures during a protracted meeting, and 
the reply was, I wish to be religious, but I do not think I 
am ; I have no evidence that my heart has been renewed ;" to 
which the minister abruptly answered, I don't want to hear 
any thing about your doubts,' and immediately put the name 
of the person down upon the list, of converts. 



IN THE NINETEENTH CENTURY. 



409 



CHAPTER LVI. 

Thoughtful. A minister in Westerly street says : "We hear 
much of the good effects resulting from a combined and pow- 
erful effort in the use of the means of grace. Protracted meet- 
ings, plainer preaching than usual, and more pastoral visitation, 
are among the means signally successful. In many, if not in 
the great majority of instances, however, the work is sudden, 
short, and then followed with a long winter of chilling spirit- 
ual frosts and moral death. But I ask, can the means of grace 
have been applied in their highest and best sense, where such 
bursts of feeling, such short-lived seasons of revival, are the 
principal and only fruits ? Why is it that our churches, under 
the present method of preaching in this region, are so seldom fa- 
vored with a protracted revival ; that is, a revival that contin- 
ues from month to month, and from year to year ?" 

Ardent. If these excitements are the work of man, it is easy 
to account for their ceasing as soon as men cease the efforts 
which produce them. And if the converts are only man-made 
converts, and have only been the subjects of a temporary ex- 
citement, it is easy to account for it that they disappear as soon 
as the excitement "is past. It is not so with a real work of the 
Holy Spirit. 

F. W. The converts fall away, because the means which are 
necessary to maintain their spiritual life are not employed. 

Th. I think, however, that the stony-ground hearers, in our 
Lord's parable of the sower, are their true and proper repre- 
sentatives ; unless, indeed, they are proclaimed as converts, 
without having been excited as much as they. " These have 
no root in themselves, and so endure but for a time." 

Ard. There is another error which contributes to swell the 
number of false converts. It is, that there is no need of much 
conviction or feeling. It is only to make up your mind to serve 
the Lord, and it is done. 

Th. The proper office of the Holy Spirit is said to be to pre- 
sent motives "to convince and persuade sinners to become rec- 
onciled to God." " Sinners must change their governing pur- 
pose. This is regeneration, this is conversion, this is all the 
change that the Scriptures require. Resolve, and work for the 
Lord." " The same self-love leads them to choose the world 
as their portion, under the erroneous persuasion that it is their 
chief good, and to choose God as their portion, under the cor- 



410 THE PILGRIM'S PROGRESS 

red conviction that lie is their chief good. Then they love 
God, and his creatures, because they have an identity of inter- 
est, and they obey him for the sake of everlasting happiness." 

Ard. Do you mean to question that a man is active in re- 
generation ? or that it is proper to call upon the sinner to give 
his heart to God ? 

Th. Regeneration properly denotes the exertion of divine 
power which turns men, and conversion the exertion of human 
power in turning from sin to holiness. We call upon them to 
turn from sin to holiness, because such turning is their own act. 
But we pray God to turn them, because if he does not put 
forth his power to turn them, they never will turn. 

Ard. I suppose the great question is, whether God's will or 
man's will is the great prime mover in the matter. 

Th, Just so. The Arminian doctrine I take to be, that God 
desires, all things considered, to save all men, and does all he 
can to save them ; but that the nature of moral agency is such, 
that God cannot change the heart by an act of power, but 
can only use persuasion ; and all the persuasion he can use 
may be resisted. This scheme makes it depend upon man's 
sovereign will, and not upon God's sovereign will, whether the 
sinner shall be saved or not. This scheme is adapted to mul- 
tiply false converts, in two ways. It exhibits God as of such 
a character as the sinner loves by nature, and thus makes him 
think he is converted, when no change has taken place. And 
it deceives the sinner, by leading him to depend on his resolu- 
tion to change his course, as if that were true conversion. 

Ard. Can such palpable Arminianism find a place among 
professed Calvinists ? 

Th, Yes ; and greatly prevail. And yet, its advocates com- 
plain of being injured if they are called Arminians. One min- 
ister says : " If any divine influence was alluded to, it was 
called the influence of ' moral suasion.' But what they be- 
lieve the Holy Spirit does, in the work of awakening and con- 
version, more than infinitely to desire the salvation of all men, 
which they so much dwell upon, is what I cannot tell from, 
their preaching. He does not present the truth to the ear, 
for this is done by the preacher. He does not incline or turn 
the mind any way, for this, according to the new notions, 
would annihilate its freedom. He has so made the mind, that 
if any person would only give an unobstructed course to the 
truth, he would submit* to God within twenty-four hours, or 
become a maniac, as I heard one preacher say lately." 

At a protracted meeting, in Westerly street, a minister said : 
" God has not only provided a way of salvation, but offered 
it to you. Has he not done every thing he could to have you 



IN THE NINETEENTH CENTURY. 



411 



embrace it ? He has given you a Sabbath, the Bible, the 
ministry, and used all the motives he could use, to lead you to 
embrace the Gospel ; and don't all this prove that he wants to 
have you embrace it ? You are obstinate. God is trying to 
bring you to repentance, and you resist." 

A minister, in Pilgrim street, writes : " Four weeks ago, Mr. 
H. preached. He said that regeneration does not consist in 
any outward ordinance, neither in circumcision, nor baptism ; 
neither is it wrought by a divine influence of the Holy Spirit 
upon the heart of the sinner ; and those who say it, say that 
which is false. Lest I should be misunderstood, I repeat it, 
that it does not require the same almighty power of the Holy 
Spirit to convert a sinner, that it does to create a world ; and 
those who say it, do say that which is false. It is their own 
act ; neither is it in exercising any new affections different from 
those they have exercised before ; but they are the same af- 
fections which they have had ever since they were born, 
placed upon a new God. Then they have new views of God, 
new hopes, new joys, new employments." 

A writer on protracted meetings, says : " I have indeed heard 
much said about the influence of the Holy Spirit, but it has 
usually been precisely what an Arminian would say. ISTo 
agency has been usually ascribed to him, in my hearing, but 
that of persuasion by the exhibition of motives. The doctrine 
of the special agency of the Spirit, in the conversion of sinners, 
I have heard treated with sarcasm, as if it burnished the sinner 
with an excuse. I have heard the sinner represented as mak- 
ing the plea, ' I am what God made me/ and heard his plea 
answered by the representation, that e God never made a sin- 
ner/ And the preacher, after endeavoring to support his as- 
sertion by representing sin and holiness as consisting in volun- 
tary exercise, affirmed, with great emphasis, ' God cannot cre- 
ate holiness, nor can he create sin.' Of course, I conclude, he 
would have his hearers believe that God never made a saint. 
And I see not why the reasoning would not hold good in this 
case, if it is good in the other. But that the numerous con- 
verts of the present day are all man-made converts, is certainly 
more than I had expected any friend of the new measures to af- 
firm. Real converts must be such as are ' born of God'- — ' if any 
man be in Christ, he is a new creature' — 1 Ave are his workman- 
ship, created in Christ Jesus unto good works' — ' create in me a 
clean heart, 0 God, and renew a right spirit within me' — 6 drop 
down, ye heavens, from above, and let the skies pour down 
righteousness ; I the Lord, have created it.' In view of such 
language of Scripture as this, I shudder at the boldness of de- 
nying that God can create holiness ; and I dare not place my- 



412 



THE PILGRIM'S PROGRESS 



self in a situation to be considered in any way responsible for 
such declarations. 

Ard. A sermon by one who is now a new-measure man, 
speaks of "the efficient energy of the Holy Spirit/" ^as that 
which converts the sinner ; and also says, " Tis infinitely de- 
sirable that God should control the wicked by an agency as 
direct, positive, and efficient, as he does holy ^ beings. " He 
also represents the salvation of sinners as entirely hopeless, 
" if God did not interpose by the sovereignty of his own grace 
in electing some to. everlasting life, and forming them by the 
might]/ energy of the Eternal Spirit, for heaven and glory." 

Th. That preacher is an example of the sad influence which 
this new-measure spirit has exerted upon many who were once 
considered firm and consistent defenders of the doctrines of 
grace. 

A minister in Pilgrim street speaks of it as " a prevailing 
sentiment that the sinner is converted without the direct or im- 
mediate influence of the Holy Spirit." The same minister says: 
" A clergyman, at a protracted meeting recently held in Pil- 
grim street, after having denied the efficacy of divine grace in 
the work of repentance, used the following language : * The 
Holy Ghost comes to you just as I do ; and if he can persuade 
you, he does it.' Who does not shudder to hear it said, that 
the Holy Ghost will convert a sinner, if he can T* ^ Another 
minister,' in describing a protracted meeting held in Pilgrim 
street, after stating the number of reputed converts, says : " In 
every case, I have reason to fear Christ has no place in their 
scheme, and the Holy Spirit none but that of a mere persuader 
or presenter of motives. Their experience is, • I resolved, and 
the work was done. I am surprised to find religion so easy. 
Conversion is a different thing from what I had anticipated/ " 

A minister in Westerly street, speaking of the new-measure 
system, says : " It appears to us that the great fundamental 
doctrines of Christianity are almost entirely overlooked by the 
-advocates of the new system. The passions are addressed, 
while the understanding is not informed. Hence, revivals 
under this style of preaching are characterized, not by deep, 
silent, and awful solemnity, and thorough, deep, pungent con- 
viction of the truth of God, which prostrates the soul in the 
dust, but by noise, tumult, and lightness. The converts also, 
under such preaching, exhibit, not the modest, humble, retir- 
ing, self-distrusting spirit of real piety, but a spirit of self-con- 
fidence, and a forward, assuming boldness. " 

One clergyman, in writing to another in Pilgrim street, says : 
" Mr. Bold, it is well known, has been among the foremost in 
the introduction of new principles and measures, from the time 



IN THE NINETEENTH CENTURY. 



413 



of their origin up to the present hour. You certainly met him m 
that attitude, formerly, when you withstood him to the face 
before the whole community. For some time previous to his 
coming to Pilgrim street, it was commonly reported that he 
had laid aside his extravagances; and this circumstance op- 
erated powerfully in his favor when he came. The course of 
things has proved, however, that there was not sufficient evi- 
dence of a thorough alteration. He did, indeed, while among 
us, aim to adapt his operations to the sober, considerate char- 
acter of our people. But, even in their mitigated form, the 
thorough evangelical churches and ministers of Pilgrim street, 
could not endure his preaching or his measures. They were 
disgusted with his philosophical speculations, his denunciatory 
spirit, his irreverence in worship, his vulgarity, his rashness, 
and his arrogance. It is true he had his followers, and has still 
his admirers. It is true that he brought over professors and 
others to his faith, within a limited sphere ; and they acknowl- 
edge, without any hesitation, that it differs materially from the 
old orthodoxy. Mr. Bold himself, and his immediate coaaju- 
tors, do not receive it as an honor to be classed with the old 
school of Pilgrim street. They profess to belong to a different 
class. To deny it would be useless, were they so disposed : 
the fact is known and read of all men." 

A minister, in an examination of some of Mr. Boid s senti- 
ments, says : "We come now to the doctrine of moral suasion, 
that skinners are converted by motives only, urged by the 
preacher, and by the Spirit. Mr. Bold holds that this influ- 
ence alone is sufficient." Mr. Bold says, - The sinner changes 
his heart through the influence of motives alone, as presented 
by the word, the preacher, and the Spirit." 

A reviewer of a published sermon of Dr. Eloquent, says, " It 
is clear that mind is to be controlled or moved onhj by motive." 
« The mind never was made to be moved by any thing else. It 
may be said, without impiety, that Almighty power, ^ such as 
controls matter, can no more affect the actions or decisions ot 
the mind, than that motives can influence matter." " Does Dr. 
Eloquent tell us what kind of power it is, by which the heart 
is regenerated, whether it is moral or physical? It is not by 
means of motives, or light, or truth; of course it would seem 
very plain that it could not be moral power." 

Ard. Of course, the reviewer thinks it is moral power, or the 
influence of persuasion, and not any other influence. 

Th Yes ; but he does not speak out plainly. He professes 
to be contending only for the doctrine that the Spirit converts 
men by means of the truth He says, " We are now attempt- 
mo- to show that the Spirit of God can regenerate the hearts 
35* 



414 



THE PILGRIM'S PROGRESS 



of men by the instrumentality of divine truth.'' This is adapted 
to mislead. Dr. Eloquent does not believe the change is pro- 
duced by physical power, nor by moral power, as these terms 
are usually understood ; nor without the instrumentality of 
divine truth. Physical power usually denotes the application 
of matter to matter, as when a mill is moved by water or by 
steam. Moral power denotes the use of motives to persuade. 
Men are not converted by either of these ; but by the new- 
creating power of the Holy Spirit, We read of "the new 
man, which after God is created in righteousness and true holi- 
ness." Yet this first holiness is in its nature something active ; 
it is holy love. It is the exercise of the creature, produced in 
him by divine power. Nor is it produced without the instru- 
mentality of divine truth. If the first specific exercise of the 
new-born soul is love to God, then the character of God must 
be before the mind, as presented by divine truth, in order that 
it may be loved. Those who hold that the change is produced 
by the new-creating act of the Holy Spirit, ought not to be 
represented as teaching that it is done by physical power, nor 
as dispensing with the instrumentality of truth. It is misrep- 
resenting their sentiments, to do so. JSTor does the reviewer 
give a fair exhibition of his own scheme, when he represents 
himself as simply contending for the doctrine that the Spirit 
of God can regenerate the hearts of men by the instrumental- 
ity of divine truth." He means to deny that the Spirit does 
any thing but use motives to persuade. And this he occasion- 
ally brings out ; for he says, " To make willing is the expres- 
sion which Inspiration has chosen, and who can conceive of any 
other power than that which is contained in motives being em- 
ployed to make willing?" 

Ard. I can conceive of it, whether it is true, or not. I can 
conceive that the same motives are presented to two impenitent 
sinners, to repent and turn to God. And I can conceive that 
they do not prevail with either of them, at first ; that both 
resist them, and reject the Gospel offer. I can conceive that 
the Holy Spirit touches the heart of one, by his Almighty 
power, and makes him willing, while he does not exert the 
same power upon the other, and he continues unwilling. If 
any one thinks this is not a case of actual and frequent occur- 
rence, let him prove it. But it is too much for him to take it 
for granted, and seek to conceal his want of proof by saying it 
cannot be conceived. 

F. W. You seem to favor the old doctrine of a physical 
change, by teaching that something is to be created in us, 
which we' had not before. I do not see what difference it 
makes whether we call it a new faculty, or a new disposition — 



IN THE NINETEENTH CENTURY. 



415 



a new taste, or a new exercise. If it is something that we are 
destitute of, and which has to be created in us, by the same 
power which created the world, why are we not excusable for 
being without it, till it is created in us ? 

Th. What we are destitute of by nature is holy love. But 
it does not amount to the same thing as if we wanted a new 
faculty, or capacity of body or mind. Nor does it imply a mere 
negation, a mere want. The character of God is presented to 
us as an object of love. We do not love, but hate it. No 
new faculty would be required in order to love it. It is worthy 
of our love. We are so made as to be capable of loving it. 
But we hate it. For this hatred we have no excuse. And 
when the conscience is awakened, we feel that we are without 
excuse. With the understanding we perceive the character of 
God to be worthy of love. With the conscience we feel our 
obligation to love it, and are self-condemned for not doing it. 
But with our heart we still oppose. All the light which can 
be thrown upon the subject only makes our opposition of heart 
more decided. All the appeals to our conscience only fill us 
with keener conviction. No new faculty is wanting ; no new 
capacity is needed. If there were, we should feel excused. 
But conviction is a sense of guilt for refusing to do what we 
ought to do. This is that state of mind under which, when 
greatly increased, the finally impenitent will sink forever in the 
regions of despair. If light could change the heart, Satan 
would be converted. But no amount of light ; no means of 
grace ; no exhibition of truth ; no presentation of Gospel mo- 
tives, and no human power, can change it, without an act of 
creating power by the Holy Spirit. Nothing but the same Al- 
mighty energy which raises the dead to life, is sufficient to 
make the sinner willing in the day of his power. Then we 
know by experience "what is the exceeding greatness of his 
power to us-ward, who believe, according to the working of 
his mighty power, which he wrought in Christ, when he raised 
him from the dead." 

F. W. Why is not this teaching the sinner that he cannot 
repent and love God, till this new creating power is put 
forth ? 

Th. Because it is not teaching him that he wants power, 
but only that he wants the right exercise, which is holy love. 

F. W. But you say this is to be created in him. And how 
can a man be to blame for not putting forth creating power? 
It is the prerogative of God to create. No creature can do it. 

Th. The sinner has all the faculties that a saint has ; only 
he exercises them differently. The saint employs the same 
faculties now in loving and serving God, that he lately em- 



416 



THE PILGRIM'S PROGRESS 



ployed in hating him. The possession of all the faculties which 
are employed in doing a thing constitutes an ability to do that 
thing, whether they are employed in doing it or not. ^ The sin- 
ner has all the faculties which would be employed in loving 
God, if he should now begin to love and serve him. This con- 
stitutes his ability to love and serve God, and the possession of 
these lays him under obligation to love and serve him. If he 
should comply, it would not make him perform any act of 
creating power. 

F. W. Why not ? You say he never will perform the first 
act of loving God, unless the Holy Spirit causes him to do it, 
by an act of creating power. 

Th. He is not required to cause himself to do it ; but only 
to do it. If he should do it, that would not be performing aa 
act of creation. It would only be the causing himself to do it 
that would be the act of creation. When the Holy Spirit 
causes him to do it, it is the Holy Spirit which performs the 
creating act. The man only performs the act required of him, 
the act of obeying God, and loving him. 

After the foregoing conversation, the pilgrims Thoughtful 
and Ardent returned to the house of Mr. Experience, where 
they tarried many days, conversing with him and with such as 
resorted to his house ; and occasionally going out into various 
parts of the city, and attending upon the means of religious in- 
struction which were enjoyed. And I perceived, that, after 
the introduction of the new measures, the tendency of things 
to change seemed to be more and more accelerated. Former 
institutions were suffered to decay, and new institutions were 
organized. The aged and experienced were regarded with less 
reverence, and their counsels were less heeded, while the young 
rushed forward to occupy the most important stations, and 
take the guidance of the most important enterprises. New 
forms of error sprung up, and soon embodied numerous and 
zealous companies of disciples. The protracted meetings, which 
had been so popular at first, and regarded as such a signal 
blessing to the Church, were soon laid aside. Whether their 
converts were found to be too short-lived, and to possess too 
little stability, to be any benefit to the churches they joined ; 
or whether the pastors found the call upon them to attend the 
numerous meetings around them too laborious and exhausting 
to be endured ; or whether the evangelists and itinerants of the 
day were found so generally to leave a permanent bad influ- 
ence behind them, creating divisions, unsettling pastors, and 
by their extravagances exciting disgust against religion and its 
institutions ; or whether all these things together, each having 
more or less influence, it so happened, that, by common con- 



IN THE NINETEENTH CENTURY. 



417 



sent, protracted meetings went into disuse ; and the churches 
seemed to be convinced generally, that a stable and settled 
ministry was most to be relied upon for the perpetuation and 
extension of Gospel influences. Mr. Bold, after the failure of 
his efforts in Pilgrim street, returned to South street, and be- 
came a settled pastor, for a short time, where he gradually 
sunk away from public notice. Others continued to itinerate 
for a season, endeavoring to keep up an interest in their labors 
by adding other and newer measures, and more strange and 
extravagant things to those before practised. But the public 
soon became weary of them, and they ceased to be in request. 
The pastors generally, who fell in with the new measures, were 
soon swept away by the tide of revolution, and most of those 
who had made themselves conspicuous as the followers or de- 
fenders of Mr. Bold and his measures, were driven about from 
place to place, quite as frequently as those who had opposed 
them. Dr. New- way and his friends established a theological 
school in Pilgrim street, and made public a number of new 
speculations in theology, which he regarded as important im- 
provements on the system of the Puritans, but which others 
regarded as dangerous innovations. Deeply grieved by these, 
Dr. Old-way and his friends established another school, for 
training ambassadors for the King. In this school Mr. Meek 
was elected a professor, but declined the appointment on ac- 
count of the failure of his health. He however took up his 
abode near it, and gave some instruction to the pupils, as his 
strength permitted, till he died. After Mr. Bold had been a 
settled pastor a short time, he and Mr. Confident, and some 
others, established an institution of their own, some distance 
from the city, on the left hand of the way, near the stile which 
leads into By-path meadow. Previous to this time, Mr. Bold 
and Mr. Confident had taken a dismission from the Presbyte- 
rian connection ; as had also Mr. Strangeways, Mr. Reckless, 
and some others. Whether this was because they became 
convinced that their sentiments were such as to render it in- 
consistent for them to remain in that connection, or whether 
they found they should have trouble, if they attempted to re- 
main, and continue to preach and practice as they did, or for 
other reasons, time may disclose. A small company estab- 
lished what they called the Union house, in Westerly street, 
and made war upon the Presbyterian churches in that vicinity, 
endeavoring to draw them over, or break them down. The 
doctrines they at first avowed seemed to be Arminian, but it 
was not long before they openly took the ground of perfection- 
ism. A Presbytery whose churches had suffered by their in- 
roads, describe their plausible introduction, their professed en- 



418 



THE PILGRIM'S PROGRESS 



gagedness in the cause of revivals, their pretensions to extra- 
ordinary influence with God through the prayer of faith, their 
unusual confidence in themselves, and the fruitless attempts 
to convince them of their errors, and say, " A confidence in 
themselves that they were under the guidance of the Holy 
Ghost, baffled every effort to reclaim them." "They creep 
unawares into feeble churches, and use every artifice to pro- 
duce disaffection with those ministers and private members who 
do not readily yield to their wishes, and receive their errors. 
They sustain those members of churches, who, for unchristian 
conduct, are under censure, hold meetings with them, and the 
malcontents associated with them, and thus encourage contu- 
macy in the Church. They assert that Christ personally dwells 
in them ; and when asked to explain their views and proceed- 
ings, and to show their consistency with revealed truth, they 
profanely reply, ' speak to Christ in me.' By many of their 
disciples the scriptures of the Old Testament are regarded as 
useless. They teach that all saints are perfect in this life— 
that the moral law as a rule of duty, is abrogated in regard to 
all who come into their faith — that they are under the imme- 
diate influence of the Holy Ghost, in all their feelings, words, 
and actions. They believe that all are hypocrites, and going 
to hell, who do not adopt their peculiarities, and call them- 
selves perfect." In many other instances where the new meas- 
ures had prevailed, perfectionism made its appearance, as the 
gradual development of that system of doctrine and practice. 
Mr. Bold and Mr. Confident adopted the system, and taught it 
in their school ; and in their occasional sojournings in Pilgrim 
street, in Westerly street, and in South street, they taught it 
zealously, and made many proselytes. 



CHAPTER LVII. 

While the pilgrims Thoughtful and Ardent remained at the 
house of Mr. Experience, many changes took place in other 
quarters of the town, as well as in the American quarter; (for 
the time was long, being almost twenty years.) The follow- 
ers of the Roman Pontiff perceiving the efforts which were 
made to send forth ambassadors of the King to the various parts 
of the town where the Gospel had not been known, aroused 
themselves also to send their agents for the purpose of bringing 
them into subjection to him. And at length before the pil- 



IN THE NINETEENTH CENTURY. 



419 



grinis left the town, these agents had penetrated into almost 
every part that had been occupied by the ambassadors of the 
King. And wherever they came, they proved the most trouble- 
some adversaries to those ambassadors, and the greatest hin- 
drance to their benevolent work. And the governor of French 
street seemed disposed to employ his military power to enforce 
an entrance for these agents of the pontiff into some of the 
places where the people were indisposed to receive them. The 
agents of the pontiff were also making great exertions to oc- 
cupy every possible opening in the American quarter, and in- 
troduce their schools, and their institutions, and every means 
of making proselytes, which were not without considerable 
success. On the other hand, ambassadors of the King were 
making their way into French street, and successful in turning 
numbers from the service of % the pontiff to the service of the 
Prince Immanuel. In Turkey street, among the nominally 
Christian subjects of the false prophet, who had sunk into for- 
mality and idolatry, a considerable awakening had taken place, 
and many seemed to be inquiring after the true way. In the 
islands of the sea to which the churches in the American quar- 
ter had sent the Gospel, great numbers had cast away their 
idols, and professed allegiance to the Prince Immanuel. 

Then I saw in my dream that the pilgrims addressed them- 
selves to their journey ; and having got out of the town to the 
place where Christian and Hopeful had met with By-ends, they 
saw before them by the road side on the left hand a building, 
which at a distance had the appearance of being very aged and 
venerable, but as it was approached, it was found to have been 
newly erected. Its main parts were so arranged as to be in the 
form of a cross. It had large windows running to a sharp 
point at the top, and filled with small panes of glass. The 
roof had a multitude of small pointed turrets, and the principal 
one was surmounted with a large gilded cross. Out of this 
house came a man, dressed in robes of a peculiar fashion, 
whose name was Lofty, and accosted the pilgrims with a polite 
and insinuating air, and inquired whither they were bound. ^ 

Ardent. We are from the city of Destruction, and are going 
on pilgrimage to Mount Zion. 

Lofty. So I conjectured by your general appearance; and 
therefore I am come out to invite you in. 

Th. Why should we turn aside at this place, since we have 
but recently commenced our day's journey ? 

Lof. This is a house built for the entertainment of pilgrims ; 
and it furnishes them with important and profitable instruction. 

Ard. Of what nature is that instruction, and on what sub- 
jects ? 



420 



THE PILGRIM 5 S PROGRESS 



Lof. It is instruction of great importance to you, and on 
subjects connected with the successful prosecution of your 
journey, and its happy termination. 

Ard. You speak fair ; but we should like to be informed 
more fully. 

Lof. Is it not important that you should belong to the true 
church, and have the advantage of attending upon' the ordi- 
nances which the King has appointed for the benefit of his 
friends ? 

Th. The true church ; pray, what is that ? 

Lof. The church which has preserved the apostolical suc- 
cession, which has the officers which the King has appointed, 
and those who alone are authorized to administer his ordinances. 

Th. What officers are they ? 

Lof The three orders appointed by the King himself, bishops, 
priests, and deacons. 

Th. Who are the bishops, and what are their powers and 
prerogatives ? 

Lof The bishops are the highest of the three orders in the 
church. Each bishop is supreme in his own diocese, having 
the exclusive right to administer ordination and confirmation, to 
exercise government, to dedicate churches, to prescribe forms 
of prayer for special occasions, and to do all things that he 
shall deem necessary for the order and well being of the 
churches under his care. The name bishop signifies overseer, 
and points him out as the supreme officer of the church on 
earth. 

a Th. We belong to a church which we think regularly con- 
stituted according to the New Testament pattern ; a church 
which acknowledges the Lord Jesus Christ as the only supreme 
head, and which professes to be governed by his laws. And 
we are not inclined to renounce this for such a one as you 
speak of. 

Lof Take heed what you do. For one of our bishops says : 
" Where the Gospel is proclaimed, communion with the church 
by the participation of its ordinances, at the hands of the duly 
authorized priesthood, is the indispensable condition of salva- 
tion." 

Ard. Then you consign all to perdition who do not come into 
your house. 

Lof Not exactly so. "■ The important truth which the uni- 
versal church has uniformly maintained, that to experience the 
full and exalted efficacy of the sacraments, we must receive 
them from a valid authority, is not inconsistent with that char- 
ity which extends mercy to all who labor under involuntary 
error. But great is the guilt, and imminent the danger of 



IN THE NINETEENTH CENTURY. 



421 



those, who, possessing the means of arriving at the knowledge 
of the truth, negligently or wilfully continue in a state of sep- 
aration from the authorized ministry of the church, and parti- 
cipate of ordinances administered by an irregular and invalid 
authority. " 

Ard. This is not much better. For surely the great mass 
of professed Christians are not in unavoidable ignorance of your 
high pretensions. Or do you admit that while you regard the 
government of diocesan bishops to be the best way, those who 
adopt the Presbyterian form of government, or the Congrega- 
tional, may yet be parts of the true church, and have valid or- 
dinances ? . 

Lof. No. " The alone want of communion with the bishop 
makes' persons aliens from God and Christ, and strangers from 
the covenants of promise, and the commonwealth of Israel.' 1 
"Whoever is in communion with the bishop, the supreme gov- 
ernor of the church upon earth, is in communion with Christ 
the head of it; and whoever is not in communion with ^ the 
bishop, is thereby cut off from communion with Christ." 
" None can possess authority to administer the sacraments but 
those who have received a commission from the bishops of the 
church." " The only appointed road to heaven is through the 
visible church on earth." "Aliens from the church have no 
covenanted title." . t 

Th. We and our fathers have enjoyed the administration of 
the word and ordinances for many generations, without having 
had any connection with those who were episcopally ordained. 
And we believe that they have enjoyed the best evidence^ of 
apostolical successsion, in the influences of the Holy Spirit, 
which have been poured out upon them. And we think we 
have had some share in those influences through the ministry 
of men who had no connection with your boasted Episcopal 
church. Upon such a ministry, and upon such substantial 
spiritual blessings, we have no disposition to turn our backs, for 
the sake of what you offer us, which seems to consist in mere 
rites and forms. 

Lof. « Let it be recollected that error is venial only m pro- 
portion as it is involuntary. How, then, shall that man excuse 
himself, who, having been warned of the defect of the ministry 
at whose hands he receives the ordinances of the Gospel, neg- 
lects to give attention to the subject ?" Our opinion, to speak 
out fully, is, that " those who have departed from Episcopacy 
have no spiritual authority whatever ; have no ministers, and 
no ordinances." " The man who affixes a seal to an instrument, 
unauthorized thereto, not only- gives no validity to the instru- 
ment, but is guilty of forgery, So the man who undertakes to 
36 



422 



THE PILGRIM 5 S PROGRESS 



administer the Christian sacraments of baptism and the Lord's 
Supper, without authority from our holy mother church, is 
guilty of impiety, sacrilege, and blasphemy.'* 

ArcL Let us hear how you prove the duty of union with 
your church. 

Lof. Our admirable liturgy says in one place, "It is evi- 
dent unto all men, diligently reading holy Scripture and ancient 
authors, that from the Apostles' time there have been these 
orders of ministers in Christ's Church — bishops, priests, and 
deacons." That the order of bishops existed in New Testa- 
ment times, we prove from the use of the word. Paul says to 
Timothy, " If a man desire the office of a bishop, he desireth a 
good work." "Paul and Timotheus, the servants of Jesus 
Christ, to all the saints in Christ Jesus, which are at Philippi, 
with the bishops and deacons." Do not these passages prove 
that there were bishops in the New Testament times ? 

Th. Yes ; but what sort of bishops ? Not diocesan bishops. 
Not bishops whose jurisdiction extends over many congrega- 
tions. But parochial bishops ; bishops who were the same as 
elders, or pastors of single congregations. In Paul's direc- 
tions to Timothy, after giving the qualifications of a bishop, he 
says, "Likewise must the deacons be grave," &c. ; but no men- 
tion is made of elders or presbyters, or any other order be- 
tween bishops and deacons. To Titus Paul says : " For this 
cause left I thee in Crete, that thou shouldst set in order the 
things that are wanting, and ordain elders in every city, as I 
had appointed thee. For a bishop must be blameless," &c. 
This implies that elders and bishops were the same. In the ad- 
dress of the Epistle to the Philippians, bishops and deacons 
are mentioned, but no intermediate order. And it is not likely 
that in a single city, like Philippi, at that time, there were sev- 
eral diocesan bishops, or even several distinct congregations, 
each under a single parochial bishop, but a single church un- 
der a plurality of elders, as seems to have been the custom of 
that day. In Crete elders were to be ordained in every city. 
A Presbyterian would understand this as denoting a pastor and 
session, and a Congregationalist of two or more elders to a 
church, according to a common practice in the days of our fa- 
thers. Only two orclejs appear to have existed at Philippi. 
When Paul sent for the elders or bishops of Ephesus, (Acts xx.) 
he said to them, " Take heed unto yourselves, and to all the 
flock over the which the Holy Ghost hath made you overseers , 
\ep>iscopous, bishops.]" The elders of the church of Ephesus 
were its bishops. Peter says, " The elders [presbyters] who 
are among you I exhort, who also am an elder ; feed the flock 
of God which is among you, taking the oversight thereof, [epis* 



IN THE NINETEENTH CENTURY. 



423 



copountes, exercising the office of a bishop,] not by constraint; 
but willingly; not for filthy lucre, but of a ready mind, 
Neither as being lord's over God's heritage, but being en- 
samples to the flock." Here presbyters are exhorted by a fel- 
low presbyter to exercise the office of a bishop. It is clear, 
then, that there were not three orders of ministers in the apos- 
tolical churches, nor indeed were there more than one ; for the 
deacons were only men appointed to serve tables, to take care 
of the temporal concerns of the church, and provide for the 
poor, according to Acts vi. 

Lof. We consider the apostles as the true bishops of that 
church, and the presbyters and deacons, as making up the 
three orders. The bishop of the present time takes the place 
of an apostle. 

Th. Then he should prove it by doing the works of an 
apostle. He must have seen the Lord Jesus after his resurrec- 
tion, so as to be an eye-witness that he is risen from the dead. 
(Acts i. 22, and xiii. 31 : 1 Cor. xv. 8.) He must have been 
called to the apostolical office by the Lord Jesus Christ him- 
self, without any human instrumentality. (Gal. i. 1.) He 
must have been taught the Gospel by direct revelation from 
God, and not from the teaching of another man. (Gal. i. 12, 
and ii. 6.) He must have the power of conferring the miracu- 
lous gifts of the Holy Ghost on whom he pleases^ by the lay- 
ing on of his hands. (Acts viii. 17, 18 : 2 Cor. xii. 12.) He 
had no particular flock assigned to him, but in common with 
his colleagues, was to labor to spread the Gospel through the 
world. The office of apostle therefore was extraordinary and 
temporary ; no directions were given for the appointment of 
successors in the apostolic office, nor any account of such suc- 
cessors being appointed. 

Lof. It is evident that Timothy and Titus were bishops, the 
former of Ephesus, and the latter of Crete. Paul left Titus in 
Crete, to do what no single presbyters were authorized to do ; 
" that thou shouldst set in order the things that are wanting, 
and ordain elders in every city." Paul besought Timothy to 
abide at Ephesus, when he went into Macedonia, to " charge 
some that they teach no other doctrine," than what he had 
taught them. He gave him directions about the trial of pres- 
byters, and their ordination. (1 Tim. v. 19, 22 : 2 Tim. ii. 2.) 

Th. Timothy and Titus were evangelists, which was an ex- 
traordinary office, as well as that of apostle. They were as- 
sistants of the apostles, and under their direction performed a 
similar work. The residence of Timothy at Ephesus, and of 
Titus in Crete, seems to have been temporary ; for we after- 
wards find them travelling again with the apostle, and doing 



424 



THE PILGRIM'S PROGRESS 



the work of an evangelist in other places. (Titus iii. 12: 
2 Tim. iv. 5, 9, 10.) The time when Paul sent for the elders of 
Ephesus, and gave them his charge, appears to have been after 
the writing of the first epistle to Timothy, and it appears also 
that he was with Paul on that occasion. But Paul says not 
one word about his being their bishop, nor gives them any ex- 
hortation respecting their duty to him, an unaccountable omis- 
sion, if indeed Timothy had sustained any such relation to 
them. 

Lof. The power of ordination in the churches in Ephesus 
and Crete was evidently vested in Timothy and Titus, who were 
therefore invested with the same authority as we now claim for 
diocesan bishops ; " what, then, becomes of the doctrine of 
parity? Destroyed, utterly destroyed." 

Th. Timothy and Titus, as evangelists, or assistants of the 
apostle, and acting under his direction, might do what he di- 
rected them to do. And if an apostle was in some respects su- 
perior to the ordinary parochial bishops or elders, so were the 
evangelists for the time being. But this proves nothing as to 
the disparity of ordinary ministers, who are the only perma- 
nent ones. But the apostles did not claim the exclusive right 
of ordination. For Paul says to Timothy : " Neglect not the 
gift that is in thee, which was given thee by prophecy, with 
the laying on of the hands of the presbytery." Presbyterial 
ordination is here fully recognized, as practised in the days of 
the apostles, and as valid. I cannot therefore but regard it as 
a usurpation in any who take away this right from the presby- 
tery, and claim it altogether to themselves. If we admit that 
the ordination by a bishop is valid, we also insist that the ordi- 
nation by a presbytery is equally valid. 



CHAPTER LVIII. 

Lofty. "Immediately after the death of the apostles the 
whole Christian world was Episcopal, and remained so, with- 
out interruption or question, for fifteen hundred years ; and no 
cause short of apostolic institution can, with any show of rea- 
son, be assigned for such an effect." 

Thoughtful. This is not admitted. New Testament precept 
or practice is necessary to make out your claim. And you 
have neither. The New Testament bishops were the same as 



IN THE NINETEENTH CENTURY. 



425 



presbyters. And so probably were those of the age next after 
the death of the apostles. The change took place by degrees, 
and it was long before it became general. 

Lof. " You can produce no record of a change, but are 
obliged to imagine one, in opposition to the uniform testimony 
of the primitive fathers." " You are countenanced by none of 
the records of those times that have been transmitted to us. 
Your opinion is a mere conjecture, a creature of the imagina- 
tion." 

Th. I have heard of one Jerome, who lived in the latter 
part of the fourth century, and " who, in the judgment of Eras- 
mus, was, without controversy, by far the most learned and 
most eloquent of all the Christians of his time, and the prince 
of Christian divines." Speaking of the superiority of diocesan 
bishops over the common presbyters, which had then been 
introduced, this Jerome says in his commentary on Titus, 
<< Philippi is a single city of Macedonia ; and certainly in one 
city there could not be several bishops as they are now styled ; 
but as they, at that time, called the very same persons bishops 
whom they called presbyters, the apostle had spoken of bish- 
ops as presbyters." "When Paul had come to Miletus, he 
sent to Ephesus and called the presbyters of that church, and 
among other things, said to them, ' Take heed to yourselves, 
and to all the flock in which the Holy Spirit hath made you 
bishops.' Take particular notice, that calling the presbyters 
of the single city of Ephesus, he afterwards names the same 
persons bishojjs" " Our intention in these remarks is to show, 
that, among the ancients, presbyters and bishops were the very 
same. But that by little and little, that the plants of dissen- 
sions might be plucked up, the whole concern was devolved 
upon an°individual. As the presbyters, therefore, know that 
they are subjected, by the custom of the Church, to him who 
is set over them ; so let the bishops know that they are greater ^ 
than presbyters, more by custom than by any real appointment * 
of Christ." Much more to the same purpose is quoted from 
Jerome's writings ; from all which it appears that this supe- 
riority of the bishop over the other presbyters, was a human 
contrivance; and that he was selected and appointed by 
themselves, and not by the ordination of other bishops ; just 
as, among Presbyterians, the moderator of the presbytery is 
one of their own number, elected to that office by themselves, 
and, for the time being, possessing an official superiority for 
certain specified purposes. It is easy to show, also, that the 
exclusive pretensions which you now put forward are of recent 
date, except so far as they are to be traced to the Roman pon- 
tiff. At the beginning of the great Reformation, the heads of 
36* 



426 the pilgrim's progress 

the Church of England had the same view of the subject that 
was expressed by Jerome so long before. Archbishop Cran- 
mer says, « The bishops and priests were at one time, and were 
no two things, but both one office, in the beginning of Christ's 
relioion." Cox, bishop of Ely, in the time of Queen Elizabeth, 
says, " By Scripture, (as Jerome saith,) bishops and priests be 
one:' Dr. Redman says, "At the beginning were both one — 
wherefore one made the other indifferently. " 

Lof. We may learn something of the distinction I speak of, 
from considering the Jewish priesthood. "What the high 
priests, the priests, and the Levites were in the temple, such 
are the bishops, the presbyters, and deacons in the Church of 
Christ " 

Th. Paul says nothing of this in his epistle to the Hebrews. 
Where is that resemblance to be found ? No church seems to 
have so good a claim to answer the type, according to your 
view of it, as the Church of Rome. There was but a single 
high priest appointed to succeed Aaron ; so there should be 
but a single bishop now, over the whole Church. But it is all 
anti-scriptural. "The J$Tew Testament never applies to the 
Christian ministry those terms which express the office of a 
priest. Jesus Christ is called a priest, a high priest, a great 
high priest; but not his ministers.' , "The priestly character, 
office, and work, have been fulfilled in the Lord Jesus Christ, 
and he, as the sole priest of the Church, is now appearing m 
Heaven for us ; and there are no more official priests, there is 
no more priesthood in the Church on earth, and therefore the 
name is laid aside." ' „ 

Lof. Then I suppose you would not call the Communion- 
table "an altar," nor admit that the priest now offers thereon 
" the eucharistic sacrifice of bread and wine." 

Th. Certainly not. That is the language of the Roman pon- 
, tiff and his imitators. An altar is that on which a sacrifice is 
offered. A priest is one who offers sacrifice. The followers of 
the Roman pontiff, believing that their priests change the bread 
and wine into the real body and blood of Christ, and that they 
actually offer him up a sacrifice, are consistent in calling the 
Communion-table an altar. But no Protestant can do this. 
" Christ was once offered to bear the sins of many." He does 
not need to be offered again; "for by one offering he hath 
perfected forever them that are sanctified." 

Lof. And you would probably object also to the doctrine of 
baptismal regeneration; a doctrine which is now considered 
essential to the support of the true Church. 

Th. What do you mean by the doctrine of baptismal regen- 
eration ? 



IN THE NINETEENTH CENTURY. 



427 



Lof. " Baptism is a new birth. Supernatural grace is con- 
ferred thereby. From this time forward we have a new prin- 
ciple put into us, the Spirit of grace, which, besides our soul 
and body, is a principle of action." " If the work of regenera- 
tion is not effected by baptism, it is almost impossible for any 
sober man to say when and by what means it is." "No other 
than baptismal regeneration is possible in this world. We are 
born anew in baptism, and in baptism exclusively. No text of 
Scripture appears to authorize the doctrine of a second, or of 
any other, distinct from baptismal regeneration" "No one 
can be unregenerate to whom baptism has been rightly admin- 
istered. I ascribe regeneration to baptism as the exclusive in- 
strument, I would discourage all from imploring of God the 
gift of the new birth ; and from any inquiry after evidences of 
a fact, which, in the case of such persons, admits not of dispute." 
" Supernatural grace is conferred by baptism." " Denying the 
doctrine of baptismal regeneration is a heresy. To deny the re- 
generating influence of baptism, is to deny its sacramental char- 
acter. Every individual of the human race, who is rightly bap- 
tized, is actually born of God, is brought into the glorious 
liberty of the children of God, and is made a partaker of 
Christ's nature. All this is inseparable from baptism ; and no 
other new birth is possible in this world." ^ 
Th. If baptism and regeneration are inseparable, and no 
other regeneration is possible but that which accompanies the 
administration of baptism by a proper officer, how could our 
Lord say to the penitent thief, who died without being baptized 
at all, " To-day shalt thou be with me in Paradise ?" How 
could' our Lord acknowledge the piety of Nathanael before his 
baptism ? And what shall be said of the cases of Cornelius, 
Paul, Lydia, and the Ethiopian eunuch, who were baptized on 
the ground that they had been already renewed by the Holy 

Spirit ? ; ... , 

Lof. It is not my office to enter into disputes with those wno 
cavil, but to invite them to come into the true Church, and 
Dartake of the benefits she offers. But that baptismal regene- 
ration is the true doctrine, I refer you to the baptismal service 
in our excellent liturgy, where the minister is directed to say, 
« Seeing now, dearly beloved brethren, that this child is regen- 
erate and grafted into the body of Christ's Church, let us give 
thanks unto Almighty God for these benefits." And then he is 
to pray "We yield thee hearty thanks, most merciful Father, 
that it hath pleased thee to regenerate this infant with thy 
Holy Spirit, to receive him for thine own child by adoption, 
and to incorporate him into thy holy Church." Therefore, 
" baptism, in every instance, when it is rightly and duly admin- 



428 



THE PILGRIM'S PROGRESS 



istered, is, according to the sound words of our excellent 
Church catechism, "a death unto sin, and a new birth unto 
righteousness ; for, being by nature born in sin, the children of 
wrath, we are hereby made the children of grace." " The only 
mode through which we can obtain a title to the blessings of 
the Gospel is the sacrament of baptism. Repentance, faith, 
and obedience, will not, of themselves, be effectual to our salva- 
tion." "It is baptism, and not faith, that is the primary 
instrument of justification." 

Th. Paul says : " A man is justified by faith, without the 
deeds of the law." 

Lof "To deny the regenerating effect of baptism, is, in 
some sense, to do despite to the Spirit of grace." 

Ard. Is it right for us to stay any longer, to hear this man, 
when he so plainly contradicts the teaching of the King's word ? 

Lof Not hear me, who am a regularly authorized minister 
of the true Church ! and where will you go ? You will go, I 
suppose, to hear some of the unauthorized pretenders, who 
have no right to preach, or administer ordinances, having never 
been ordained by the bishop. 

Th. I think our ministers, ordained by the presbytery, are 
as well authorized as anjr other, since that mode of ordination 
is recognized in the Bible. 

Lof Beware what you do. "Whosoever is disunited from 
the visible communion of the Church on earth, and particularly 
from the visible communion of the bishops, must consequently 
be disunited from the whole visible Catholic Church on earth ; 
and not only so, but from the visible communion of the holy 
angels and saints in heaven, and what is yet more, from Christ 
and God himself." " Who appoints dissenting ministers ? They 
either wickedly appoint each other, or are not appointed at all ; 
and so, in either case, their assuming the office is very wicked. 
But you may ask, are not dissenting teachers thought to be 
very good men ? They are often thought to be such, and so 
were Korah, Dathan, and Abiram, till God showed them to be 
very wicked men. But may we not hear them preach ? No ; 
for God says, ' depart from the tents of these wicked men.' " 

Th. Such a sweeping denunciation of the thousands of good 
ministers, who, though not episcopally ordained, have been very 
laborious in preaching the Gospel, and in turning many to right- 
eousness, is more than I should think you would venture, in a 
free country and among enlightened people. Your arrogance 
and excjusiveness are truly amazing. 

Lof "We must recollect that those pretended ministers, 
who officiate in the meetings of Presbyterians, have not been 
ordained by the bishops ; and consequently those men have 



IN THE NINETEENTH CENTURY. 



429 



not been sent by God ; and therefore it must be utterly unlaw- 
ful to attend their ministry. The Lord forbids us to hear them, 
because he has not sent them, and therefore they shall not 
profit this people. To hear, then, in such a case, is rebellion 
against God, and utterly unlawful, and is countenancing them, 
and hardening their presumption and daring imposture," 

Ard. I am satisfied that it is wrong to countenance men who 
come with such high pretensions, and so obviously seek to lord 
it over God's heritage. The difference is this : he holds that 
it is wrong to hear Presbyterian ministers, let them preach what 
they may, because they have not been ordained by the bishop ; 
but" I hold that it is wrong to hear him, because he does not 
preach the truth. For the Scripture saith, " Cease, my son, 
to hear the instruction that causeth to err from the words of 
knowledge." 

Th. I wish to bring out his views a little further ; and then 
I shall be ready to go. 

Lof " Wilful opposition to Episcopacy is certainly rebellion 
against God, and must therefore exclude from his presence." 

Th. We have heard you express your views of baptism; 
pray what are your views of the Lord's Supper ? 

Lof. I do not call it by such a puritanical name. I call it 
« the eucharistic sacrifice of Christ's body and blood, which is 
offered on the altar," by the consecrated priest. I think, with 
some of the great lights of the present century, that it is " lit- 
erally true that the consecrated bread is Christ's body, and 
that there is a real superlocal presence in the holy sacrament." 
" If Balaam's ass instructed Balaam, what is there to startle us 
in the Church's doctrine, that the water of baptism cleanses 
from sin, and that eating the consecrated bread is eating his 
body ? A friend of mine, Bishop D., is a believer in this " sub- 
stantial" presence of the body of Christ at the sacrament. He 
employs several pages in endeavoring to show that this is the 
I true doctrine, and especially that it is the doctrine of the 
Church of England, and of the Presbyterians too. 

Th. He is not correct in these references. The article of 
the Church of England says : " The body of Christ is given, 
taken, and eaten in the supper, only after a heavenly and spirit- 
ual manner." The confession of the Presbyterians declares 
with like emphasis : " Worthy receivers outwardly partaking 
of the visible elements in this sacrament, do then also inwardly 
by faith, really and indeed, yet not carnally and corporally, but 
spiritually, receive and feed upon Christ crucified." The sub- 
stitution of the altar for the communion table, is another return 
' to Popery. The altars were banished from the English church 
at the time of the Reformation, and they are not to be found m 



430 



THE PILGRIM'S PROGRESS 



the prayer book. That they have got into the churches 
and into the imaginations and mouths of so many professed 
Protestants, is a sign of a sad decline from the purity of the 
Reformation. 

Lof. Reformation ! " Really I hate the Reformation and the 
reformers more and more." " The Reformation was a limb badly 
se t — it must be broken again in order to be righted." " I ut- 
terly reject and anathematize or curse the principle of Protest- 
antism, as a heresy, with all its forms, sects, or demoninations." 

Ard. This implies that you think the Church of Rome to be 
the nearest right of any. 

Lof. ' ( I do believe, with Archbishop Laud, the Church of 
Rome to be a true church. Were she not a true church, it 
were hard for the Church of England ; since from her the Eng- 
lish bishops derive their apostolic succession." 

Tii. Does your system justify prayer for the dead ? 

Lof. Yes ; my friend, the bishop before mentioned, has writ- 
ten several pages in defence of prayers for the dead. 

Ard. And must we pray to the saints also ? 

Lof Yes; the Oxford tract, No. -75, contains "selections 
from the Roman Breviary, prepared and recommended for the 
use of all true members of the Church of England. One selec- 
tion is this : " And therefore I beseech thee, blessed Mary, ever 
virgin, the blessed Michael archangel, the blessed John Baptist, 
the holy apostles Peter and Paul, all saints, and thee my father, 
to pray the Lord our God for me." 

Th. And do you claim for your ministry the power of work- 
ing miracles, as the Roman pontiff does for his ? 

Lof. Certainly. " In the sacraments we have in some special 
sense the present power of God with us, and the Episcopal and 
priestly succession have in them something divine, as channels, 
which convey, as it were, his presence to us. The water of bap- 
tism cleanses from sin, and eating the consecrated bread is eating 
Christ's body. This power is constantly conveyed through the 
hands of commissioned persons, authorized according to the 
forms of the church — therefore the sacraments are a continued 
miracle, and their dispensation by episcopally ordained minis- 
ters, is equal to the working of miracles. And if baptism be 
the cleansing and quickening of a dead soul, to say nothing of 
the eucharist, they do work miracles. 



IN THE NINETEENTH CENTURY. 



431 



CHAPTER LIX. 

Thoughtful. You speak of the succession, as if you have no 
doubt of your having it, in an unbroken line, from the apostles. 

Lofty. Doubt ? No. How can we have, when we know 
that our bishops were ordained by the bishops of the Church 
of Rome ? 

Th. I should be very unwilling to acknowledge that my min- 
ister derived his authority to preach and administer the sacra- 
ments from the Roman pontiff, whom I regard as the man of 
sin. But, since you rely upon that succession, will you do us 
the favor to show us the genealogy, in an unbroken line, to the 
apostles ? 

Lof. I cannot do that ; for many records have perished from 
time to time, being destroyed by fires and other means ; and 
there have been periods when great confusion existed in the 
nominal church. 

Th. Yes. And sometimes there were two popes, and 
sometimes three. And who can tell now " which was which," 
as your friend Bishop D. asks ? Now, " nothing is plainer, 
than that the body which has power to confer the ministerial 
office, has power to take it away. Did Rome clothe the bish- 
ops of England with authority ? She has taken away that au- 
thority." When they broke with Rome, Rome broke with 
them, and revoked all the authority she had ever given them. 
According to your principles, then, here is a break in your suc- 
cession, which can never be got over. An English Episcopal 
writer says : " It is impossible to prove the personal succession 
of modern bishops, in an unbroken, Episcopal line, from the 
apostles, or men of the apostolic age. Whatever may become 
of the apostolic succession as a theory, or an institute, it is im- 
possible, at all events, to prove the fact of succession ; or to 
trace it down the stream of time." At any rate, the Presby- 
terian succession is as good as yours. We can trace it to John 
Knox, and to John Calvin, and they can trace theirs to Rome. 
But we do not regard this matter of succession as of any con- 
sequence. And we think the fact that the providence of God 
has so broken it in pieces, is sufficient to prove that it is not 
necessary to rely upon it. If a church, maintaining the truth 
in its confession and practice, chooses a man for their pastor, 
who preaches and practises the same truth, and that man is 



432 the pilgrim's progress 

set apart by the laying on of the hands of the presbytery, that 
is by those who are the acknowledged ministers of Christ m 
the vicinity, that is enough. His election by the church is the 
essential thing; his being set apart by presbytenal ordination 
is the formal acknowledgment of his right. 

Lot What a jargon is your worship, when compared with 
ours, under the influence of our primitive and apostolical lit- 
urgy. You have no prescribed forms of prayer, but every 
minister prays what comes into his own mind. 

Th. I acknowledge that in these days there have been sad 
examples of the abuse of extemporary prayers. Yet, I should 
be very unwilling to be confined to the use of forms, which would 
tire by their perpetual sameness. 

Lof. I think them much better adapted to promote devo- 
tional feeling, than the crude, extemporaneous effusions of ig- 
norance and fanaticism. 

Th. There is no need that extemporaneous prayers should be 
deficient in sober thought and devotional feeling. It ought to 
be a part of ministerial education, to learn what is proper m 
prayer, and adapted to the various circumstances of time, 
place, and people. Y/hen that is properly learned, and regard 
is had to all these things, in the exercise of Christian prudence 
and sobriety, I think the extemporary prayer is incomparably 
superior to any form which could have been previously pre- 
pared, and especially to a form imposed upon a whole diocese 
at once, however different the circumstances of the congrega- 
tions might be. 

Lof. The Lord's Prayer is in the Bible ; and the use ot a 
liturgy is very ancient. 

Th. Our Lord said : " After this manner, therefore, pray 
ye." This indicates that it was not intended for a form^to be 
copied exactly, but as a general outline to guide us. If it was 
intended for a form, why is it not recorded in the same words, 
in the different gospels ? This seems to have been the view 
which Tertullian took of it, " that we may add thereunto, and 
offer up prayers unto God, according to the variety of our cir- 
cumstances and condition." Lord King says : " Those other 
prayers, which made up a great part of divine service, were 
not instituted and imposed forms, but the words and expressions 
of them were left to the prudence, choice, and judgment of any 
particular bishop or minister." The best writers date the 
adoption of liturgies after the third century, and ascribe them 
to the necessities of the clergy at that period. And it would 
be, no doubt, a great improvement, now, m the worship of 
families, social circles, and churches, if persons not well quali- 
fied to express themselves with propriety in prayer, without 



IN THE NINETEENTH CENTURY. 



433 



previous thought, or assistance, should furnish themselves with 
a few written prayers, to be used, for a time, to assist them in 
this important service. 

Lof. You seem to be almost ready to concede our superior- 
ity in this respect. 

Th. Not at all. I cannot approve of being confined to a 
form on all occasions. If my children want any thing of me, I 
like to have them come, with a child-like temper, and tell, me, 
each in his own way, what he wants, and leave it to my judg- 
ment whether to give it or not. And if any one needs instruc 
tion, as to the manner of expressing his wants, I am willing to 
instruct him. But I should never think of teaching them to 
use the same words, whatever their wants might be. 

Lof. Those who do not use a liturgy are apt to overlook the 
importance of prayer, and consider it as a mere introduction, 
to the preaching ; whereas prayer is the most important part 
of the public service. 

Th. And those who do use a liturgy are apt to overlook the 
importance of preaching, and consider it as a mere appendage 
to prayer ; whereas preaching, and not prayer, is certainly 
made most prominent among the means of promoting the sal- 
vation of souls. 

Lof. "We would not be thought entirely to deprecate 
preaching as a mode of doing good ; it may be necessary in a 
weak and languishing state ; but it is the characteristic of that 
system which is opposed to the doctrines of the church ; and 
we fear the undue exaltation of an instrument which Scripture, 
to say the least, has never much recommended." Prayer and 
the sacraments are the great means of salvation. 

Th. It does not appear so from the Bible. Paul says : 
" Christ sent me not to baptize, but to preach the Gospel." 
" For the preaching of the cross is to them that perish foolish- 
ness ; but unto us which are saved, it is the power of God." 
" It pleased God, by the foolishness of preaching, to save them 
that believe." He does not ascribe it to the efficacy of prayer, 
but of preaching, that men are saved. " In Iconium, they 
went both together into the synagogue of the Jews, and so 
spake, that a great multitude, both of the Jews, and also of the 
Greeks, believed." They so spake, not so prayed. What are 
Paul's directions to Timothy, in his final charge ? " Preach the 
word; be instant in season, and out of season ; reprove, rebuke, 
exhort, with all long-suffering and doctrine. For the time will 
come, when thev will not endure sound doctrine ; but after 
their own lusts shall they heap to themselves teachers, having 
itching ears. And they shall turn away their ears from the 
truth,°and shall be turned unto fables. But watch thou in all 
37 



434 the pilgrim's progress 

things, endure afflictions, do the work of an evangelist, make 
full proof of thy ministry." All this relates to preaching, and 
inculcates its high importance ; but not one word about pray- 
ing and administering the sacraments, as if they were the most 
important things. 

Lof. These passages chiefly apply to the labors necessary to 
convert Jews and heathens to the Gospel. But now, in a 
Christian land, where nearly all have been already regenerated 
by baptism, " the church would be entirely out of her place, m 
laboring to convert people," when they are converted already 

Th That we do not admit. They are not converted, m the 
Scripture sense of the word, till they are renewed in the tem- 
per of their minds after the image of God. " If any man have 
not the spirit of Christ, he is none of his." 

Lof I observe that you have the common notion of appeal- 
ing to Scripture, on every subject. But the Scripture is often 
obscure, and needs the aid of tradition to explain it. We must 
go to the church first, and then to the Bible. The church will 
tell us what the Bible means. My friend, Bishop D says : 
« The true Catholic pastor, who receives the word of God with 
the transmitted witness of the church, who guides himself by 
the Holy Scriptures, not as he understands them, but as Cath- 
olic antiquity has revealed, and Catholic consent has kept their 
meaning, will be chastised and schooled into that child-like 
spirit which God will bless." " The church everywhere appeals 
to holy Scripture, and ancient authors." 

Th. But Paul says : " All Scripture is given by inspiration 
of God, and is profitable for doctrine, for reproof, for correc- 
tion, for instruction in righteousness ; that the man of God may 
be perfect, thoroughly furnished unto all good works." There 
is no reference here to any additions to the Bible by human 
tradition. He also says: "Beware lest any man spoil you 
through philosophy and vain deceit, after the tradition of men." 
And our Lord himself sharply reproves the Jews for laying 
aside the commandment of God that they may hold the tra- 
dition of men. 

Lof These were the traditions of Jews and heathens. We 
refer to the traditions of the church. " The Scriptures are 
not, according to the principles of the church, the rule of faith. 
The doctrine or message of the Gospel is but indirectly pre- 
sented in the Scriptures, and in an obscure and concealed man- 
ner." " Catholic tradition is a divine informer in religious 
things ; it is the unwritten ivord. These two things, the Bible 
and the Catholic traditions, form together a united rule of 
Mth. Catholic tradition is a divine source of knowledge in all 
Ihings relating to faith." " Tradition is infallible ; the umvrit- 



IN THE NINETEENTH CENTURY. 



435 



ten word of God, of necessity demands of us the same respect 
which his written word does, and precisely for the same reason, 
because it is his word." 

Th. But the prophet says, "To the law and to the testi- 
mony ; if they speak not according to this word, it is because 
there is no light in them.' , 

Lof. You have too much conceit of your own ability. " The 
idea of obtaining religious truth ourselves, and by our private 
inquiry, whether by reading, or by thinking, or by studying 
the Scriptures or other books, is nowhere commanded in the 
Scriptures. The great question which ought to be placed be- 
fore every mind is this : What voice should be heard like that 
of the holy Catholic and Apostolic Church ?" It is a great 
error, now extensively prevalent, "that God communicates 
grace only through faith, prayer, spiritual contemplation, com- 
munion with God ; while it is the Church and her sacraments 
which are the ordained, direct, visible means for ^ conveying to 
the soul that which is invisible and supernatural." 

Th. Paul says to Timothy, " From a child thou hast known 
the Holy Scriptures, which are able to make thee wise unto 
salvation, through faith which is in Christ Jesus." I am quite 
satisfied to study the Scriptures, with the help of such instruc- 
tion as I can obtain from preachers presbyterially ordained, 
without any aid from your diocesan prelates. 

Lof You are guilty of schismatical conduct, and ought to 
repent of that great sin. My friend H. says, " We hold you to 
be schismatics, utterly denying that you have either mmistry 
or ordinances. The ordinances of the Gospel administered by 
unauthorized men, are in themselves void, and no divine prom- 
ise is annexed to their reception." 

Th I do not see how we can be schismatics, according 
to your principles. We never belonged to your church, and 
therefore could never rend it. We were never m communion 
with your bishops, and therefore we never tore ourselves away 
from them. I think rather that you are the schismatics. For, 
according to the true doctrine, the Church of Christ embraces 
all those denominations who hold to an evangelical faith and 
practice. This we admit the Episcopal Church to do, in its 
articles, and in the practice of many of its members, who allow 
the same to other evangelical denominations. But you, by 
your hia-h pretensions, and your exclusive claims, cut oft and 
excommunicate all who do not acknowledge your diocesan 
bishops; and thus you violently rend the visiole Church, and 
are the true schismatics. Permit me, then, to exhort you to 
repent of that sin. 

Lof How dare you be guiltv of such presumption as to 



436 



THE PILGRIM'S PROGRESS 



claim for your sectarian societies any valid ministry, or ordi- 
nances, when you have no connection with our true church and 
her bishops ? 

Th. And how dare you be guilty of such presumption as to 
arrogate to yourselves the sole right to dispense the grace of 
God and the gift of the Holy Spirit, and to shut out of heaven 
all who will not acknowledge your high claims, sustained only 
by your confident but unsupported pretensions to a regular 
succession from the apostles ? 

Ard. Come, let us go. 

Lof. You had better come in with me. The path you are 
taking is full of troubles and difficulties ; and if you ever arrive 
at the Celestial City, you have no passport signed by the bishop. 
But if you come in here, and receive baptism by an authorized 
ministry, and confirmation by the bishop, and partake of the 
body and blood of Christ from the hands of a priest authorized 
to offer the eucharistic sacrifice on the true altar ; and take our 
book of directions, and attend on the prayers and ministrations 
of our authorized and apostolical ministry, and observe the 
holidays prescribed by the church, attending upon its prayers, 
upon the festivals, and fasts, and saints' days, you will find 
these things to save you the common difficulties of the way, 
and make your path easy and smooth. And when you arrive 
at the Celestial gate, as you certainly will, if you prove your- 
selves faithful sons of the true church, you will have the bish- 
op's passport, and an undoubted admittance there. You had 
better come in. 

Th. We cannot consent to leave the path marked out in the 
Scriptures, for one which is recommended chiefly by the tra- 
ditions of men. 

Lof. If you will not come in, I must tell you, that "you are 
turning your backs upon the Church of Christ ; and that you 
deserve to be excommunicated for leaving the church. I pity 
you from my heart, and from my soul ; for I have no doubt 
that, at the day of judgment, Christ will reject you, and that I 
shall have to appear against you." 

Th. Our Lord says, " Blessed are ye, when men shall hate 
you, and when they shall separate you from their company, 
and shall reproach you, and cast out your name as evil, for the 
Son of Man's sake." And the apostle says, " Add to your faith, 
virtue ; and to virtue, knowledge ; and to knowledge, temper- 
ance ; and to temperance, patience ; and to patience, godli- 
ness ; and to godliness, brotherly kindness ; and to brotherly 
kindness, charity." 

So Mr. Lofty returned into his house, and the pilgrims went 
on their way, discoursing together. 



IN THE NINETEENTH CENTURY. 



437 



Arch I hope this Mr. Lofty is not a fair specimen of the 
church which he claims as the only true church. 

Th. No, not of them all. But probably he is of a large 
part, at this day. In the time of the Reformation, the heads 
of this church agreed in doctrine with Calvin, and Luther, and 
their associates. 0 Some things in their forms were not altered 
as much as Calvin desired to see them ; yet he maintained a 
friendly correspondence with many of them. They did not 
then put forth any of these extravagant pretensions which have 
been lately advanced. By degrees the leading influences in 
that church became Arminian, and they verged towards Rome 
in other matters. Of late years, there has been a considerable 
revival of vital piety in that church, and many of her ministers 
appear to be good men. But these are not the leading men in 
the denomination. They are persecuted and stigmatized by 
such men as Mr. Lofty, and charged with schismatical conduct 
because they try to revive the ancient doctrine and discipline 
of the Reformation. What will be the end, is beyond the ken 
of human foresight. But one thing, I think, is certain. These 
extravagant pretensions, and this trusting to the efficacy of 
rites and forms, is utterly contrary to the spirit of the Gospel, 
and ruinous to the souls of men. There was a time in Eng- 
land, when, in many places, more of the true Gospel would be 
found in some Episcopal churches, such as Scott's, Newton's, 
and the like, than in many of those of the dissenters. But 
however it may be now in that division of the town, I have no 
hesitation in the opinion, that it would be highly dangerous for 
any to unite with their churches in the American quarter. They 
are so much under the influence of this formal religion, which 
leaves the heart unchanged, and lulls the conscience with rites 
and forms, as to be places of extreme danger. _ _ 

Arcl. Why did you wish to stay and converse with Mr. 
Lofty so long? 

Th. That he might manifest his views and feehngs. 

Arcl. Do not this man's party claim to be very liberal and 
charitable ^ 

Th Yes ; but they are like most others who put forth these 
professions, when there is no need of it. They make these 
professions, because they are conscious that their conduct is 
likely to subject them to the suspicion of being just the con- 
trary I had a friend once, who had joined a church ot this 
denomination, who, after introducing the subject several times, 
and not finding me disposedjo converse upon it, said, there 
was one thing he liked them for, and that was, they let other 
denominations alone, and minded their own business. I could 
not forbear telling him, that my experience had not been so • 
37* 



438 



THE PILGRIM'S PROGRESS 



for, as far as my acquaintance extended, they were the most 
bigoted, exclusive, and proselyting sect, that I had any knowl- 
edge of. 

Ard. What did your friend say to that ? 

Th. He said no more. He seemed willing to drop the^ sub- 
ject, without calling for specifications. I could have furnished 
him with many. It has been frequent in revivals of ^ religion, 
for those who began to be anxious, to be accosted with these 
high church pretensions, and urged to come into the true 
church, where salvation was exclusively promised, through the 
ministrations of an apostolical priesthood ; as if that was the 
great and effectual means of saving the soul. I should have no 
objection to have all their pretensions discussed and canvassed, 
at another time ; but I think the introduction of a controversy, 
upon any subject not essential, should be carefully avoided in 
the time of a revival. 

Ard. Mr. Lofty seems to consider that subject essential ; 
and so do many others. 

Th. Yes ; but if a revival is in progress in a Presbyterian 
congregation, and the Presbyterians do not begin to meddle 
with the members of other denominations, who may be inter- 
mingled with them, I think it unneighborly for other denomina- 
tions to meddle with them, and divert their attention from the 
great concern. 

Ard. But if the members of other denominations should at- 
tend the meetings of the Presbyterians, and begin to be affected 
with serious concern, must you drive them away ? 

Th. No. If they come to our meetings, we need not ab- 
stain from preaching our own doctrines there ; and it is not our 
fault if others hear, and are affected. But, it would be a dif- 
ferent thing if we went into their families, and endeavored to 
convince them that we are right, and they wrong. This is 
what I complain of, in the members of other denominations ; 
when they know that a revival has begun in one of our con- 
gregations, that they should embrace the opportunity to come 
into our families,' or see individuals, who have been brought up 
among us, and never belonged to them at all, and introduce the 
points of difference between them and us, and talk about them 
as of great importance, and leave controversial books to be 
read, and urge the subject upon our people, and try to prose- 
lyte them to their denominational peculiarites. I think we 
have a right to complain of all such conduct, as unneighborly 
and unchristian. 



IN THE NINETEENTH CENTURY. 



439 



CHAPTER LI. 

Now I perceived that the pilgrims had reached the plain 
called the plain of Ease, where the way was smooth and com- 
fortable to their feet, and there appeared no difficulties in their 
way. Then said Ardent : 

Since by the providence of God we have been brought to 
this place, I would like to improve the opportunity, when we 
can be alone and in quietness, to converse a while upon the 
doctrine of divine providence. I have an idea that this doc- 
trine, when rightly understood, is full of comfort to the Chris- 
tian, and adapted to encourage him to every good work. I 
know many seem to have a different view of it, and think it 
gloomy and discouraging. What 'is the true doctrine of divine 
providence ? 

Thoughtful Some appear to consider it as a kind of general 
superintendence exercised by the Divine Being, in which he 
keeps his eye indeed upon creatures, to see what they will do, 
and watches the operation of natural causes, to see what results 
they will produce ; but never brings any thing to pass by his 
own agency, unless in case of special emergency which calls 
for his'interposition. Some ascribe more to the divine agency, 
but do not acknowledge that it extends to all events. They 
consider creatures as capable of acting of themselves independ- 
ently of God ; and that he permits them so to do, endeavoring 
only to influence them to do right by the motives he presents, 
and the persuasion he uses. When we hear such speak of the 
providence of God, we are not to understand them as believ- 
ing that he secures the existence of those things which he on 
the whole desires, for they believe that he is not able to cLo 
this ; but that he does the best he can by moral suasion, to in- 
fluence all intelligent creatures to do right. And that he is 
anxiously watching the course of events, and the conduct of 
creatures, to see what he can do to remedy the evils of that 
perverse conduct of theirs which he was unable to prevent. 

Ard. I do not see how those who take this view of the sub- 
ject can join with the apostle in saying, " We know that all 
things work together for good to them that love God, to them 
who are the called according to his purpose." 

Th. I consider the divine providence as consisting in the 
divine agency. I think this extends to all events as their effi- 



440 



the pilgrim's progress 



dent cause ; not that it supersedes the agency of the creature, 
but secures it ; so that when God wills that the creature shall 
act freely, that makes him act freely. By his infinite knowl- 
edge the Divine Being perceives what is for the best ; his infi- 
nite goodness prompts him to choose that which is for the best ; 
and his infinite power brings it to pass. So that nothing takes 
place but what is for the best. 

Ard. What is the difference then between the divine decree, 
and the divine providence ? for our catechism says : God^ex- 
ecutes his decrees in the works of creation and providence. " 

Th, How did God create ? 

Ard. By an exertion of his power, 

Th. That is, by an exercise of his will. He wills, and it is 
done. Indeed, all that God does, he does in this way. He 
wills, and the effect follows. There is no other way in which 
any intelligent being acts. Where a body is connected with an 
intelligent spirit, it is the spirit which moves the body by wil- 
ling if to move. God creates by simply willing the existence 
of whatever his wisdom sees best. And as we often express 
our will by speaking, so God is said to express his will. " And 
God said, Let there be light, and there was light." " By the 
word of the Lord were the heavens made ; and all the host of 
them by the breath of his mouth. For he spake, and it was 
done ; he commanded, and it stood fast." It was by his will, 
then, that God gave existence to the world and all it contains. 
He willed that the world should exist, and it did exist. He 
willed that there should be light, and there was light. The 
difference I understand between the divine decree and the di- 
vine providence, is only a difference of time. Before the time 
arrives for the taking place of an event, the divine will respect- 
ing it is a purpose, a decree that it shall take place when that 
time arrives. But when the time arrives, the divine will that 
it shall now take place brings it to pass, and is no longer called 
decree or purpose, but agency. It was the divine will that 
Paul should be converted on his way to Damascus. Till the 
time arrived, it was only decree, or purpose, or fore- ordination. 
But when he was on the journey, and drew near the city, at 
the appointed moment, the will of God brought him to the 
earth, and changed his heart. Then it was the divine agency, 
and was no longer called decree or purpose. 

Ard. Do not some use the language of permission in relation 
to the wicked actions of men, thinking thereby to give less 
occasion of reproach to the divine name, than if they ascribe 
them to the divine agency?^ 

Th. They do ; but I could never discover any scriptural 
authority for it. And I think it would be treating the Divine 



IN THE NINETEENTH CENTURY. 



441 



Being with most respect, to speak of him in the same way that 
he does of himself. In examining the Bible with reference to 
this subject, I find the word permit and its derivatives five 
times, but in no instance where it seems to express any such 
idea as the divine permission of a wicked action. So that if 
any one would express himself in the very language of the di- 
vine oracles, he must not speak of God's 'permitting sin, since 
the Bible never says so, The word suffer occurs more fire- 
quently. It sometimes means to grant leave. But God never 
grants leave to any man to commit sin. It may sometimes 
mean not to hinder ; and in this sense it occurs perhaps five or 
six times, out of one hundred and seventy. An example occurs 
in the speech of Paul at Lystra : " who in times past suffered 
all nations to walk in their own ways/ 7 The word let may 
-have a similar meaning, but it is more frequently used in the 
Scriptures in the sense of causing. The word restrain may 
perhaps be used in the sense of hindering sin from taking place. 
"Surely the wrath of man shall praise thee ; the remainder of 
wrath shalt thou restrain." A few other words of similar 
meaning are used in the Scriptures ; and while I believe that 
the providence of God consists in his agency, and that this is 
universal, I have no objection to use the language of not hin- 
dering in the same circumstances that the Scriptures do. But 
I insist that those should not be blamed who use the language 
! of divine agency also, in the same circumstances in which the 
Scriptures use it. 

Ard. What do you think is the difference ? 
Th. In the one case the sinful disposition is supposed to ex- 
ist, and reference is had to its being carried into effect in the 
external conduct, or to its not being thus carried into effect. 
When such is the meaning, it is proper to speak of that dispo- 
sition as acted out, or restrained, hindered or not hindered. 
But in the other case, reference is had to the origin of that dis- 
position, and the design of God which is to be accomplished 
by it. Then the language of permission, or of restraint, of hin- 
dering or not hindering, would be entirely out of place. This 
distinction, I believe, will be found by the careful inquirer, in the 
use of the various forms of expression which relate to the 
wicked actions of men. 

Ard. This is a distinction which is worthy to be thought of, 
and compared with the language of Scripture. 

Th, iVish all would bring their views of doctrine and phi- 
losophy to the Scriptures, and so modify them, that they can 
make a free use of the language of the Bible. Certainly, those 
are wrong, whose views will not permit them to make a free 
use of the language which God himself has thought the best, 



442 



THE PILGRIM'S PROGRESS 



I think the divine providence consists in the divine agency ; and 
I will give you a few examples of the manner in°which the 
Bible speaks of it. The word cause expresses agency, so does 
the word make. Both these words are used to°express what 
God dpes in the natural world. " Whatsoever the Lord pleased, 
that did he in heaven, and in earth, in the seas, and all deep 
places. He causeth the vapors to ascend from the ends of the 
earth ; he maketh lightnings for the rain ; he bringeth the wind 
out of his treasuries." « He watereth the hills from his cham- 
bers ; the earth is satisfied with the fruit of thy works. He 
causeth the grass to grow for the cattle, and herb for the ser- 
vice of man ; that he may bring forth food out of the earth." 
This language certainly expresses the agency of God. But the 
same language is used in relation to the voluntary actions of 
men. ^ " And I will put my Spirit within you, and cause you to 
walk m my statutes, and ye shall keep my judgments, and do 
them." As men walk in God's statutes, and keep his judg- 
ments by their voluntary agency, this language implies a prom- 
ise that God will cause them to exercise their voluntary agencv 
in so doing. "They shall come with weeping, and with sup"- 
phcations will I lead them ; I will cause them to walk by the 
rivers of ' waters in a straight way, wherein they shall not 
stumble." "Make me to go in the path of thy command- 
ments; for therein do I delight," Similar language is much 
more frequent in the Scriptures, in reference to the wicked ac- 
tions of men. " Behold I will send a blast upon him, and he 
shall hear a rumor, and shall return to his own land ; and I 
will cause him to fall by the sword in his own land." It is 
spoken of Sennacherib, who was killed by his own sons. " Thou 
broughtest us into the net ; thou laidest affliction upon our 
loins. Thou hast caused men to ride over our heads." " For 
lo, I will raise, and cause to come up against Babylon an as- 
sembly of great nations from the north country : and they shall 
set themselves in array against her." -He taketh away the 
heart of the cnief of the people of the earth, and -causeth them 
to wander in a wilderness where there is no way. They grope 
in the dark without light, and he maketh them to stagger like 
a drunken man.' 5 « 0 Lord, why hast thou made us to err from 
thy ways, and hardened our heart from thy fear ?" " Sihon 
king of Heshbon would not let us pass by him ; for the Lord 
thy God hardened his spirit, and made his heart obstinate, that 
he might deliver him into thy hands, as appeareth this day." 
I quote these passages which speak of the wicked .conduct of 
men, for the reason that they use the word cause, and the word 
make, which words express a divine agency, if any words do ; 
and because they appear in the Scriptures to be applied to 



IN THE NINETEENTH CENTURY. 



443 



God's causing men to perform actions that are wrong, and 
making them to err ; at least as often as they are used to ex- 
press his causing them to walk in his statutes, and making them 
to go in the path of his commandments, or his causing the 
grass to grow for the cattle, and making lightnings for the rain. 
The supposition, that when the providence of God is spoken of 
in relation to events in the natural world, and in relation to the 
good actions of men, the language of causation is used ; but 
that when the Bible is speaking of the providence of God in 
relation to the wicked actions of men, there is immediately a 
change of expression from the language of causation to the 
lano-uao-e of permission, is wholly a mistake. The language of 
permission, is as often used in relation to the good actions of 
men, as it is in relation to their wicked actions ; and the lan- 
guage of causation is more frequently used in relation to the 
wicked actions of men, than it is in relation to their good ac- 

tl01 A 'rd But I once heard it stated as from a doctor of divinity, 
-that the Hebrew conjugation of the verb which our translators 
had rendered in the causal form, often means to permit. 

Th. And I heard another doctor of divinity say, m reference 
to this very remark, that he wondered from what Hebrew- 
grammar the information was derived, for he had examined six 
different grammars with reference to that very thing, and could 
find no trace of it. I have seen the remark too m an old Ar- 
minian writer ; but never saw it proved, nor any attempt at 
proving it, except by the quotation of some of these very texts. 
This subterfuge is an acknowledgment that the language of the 
Bible, according to our translation, is as I have said. Take a 
few more instances: -The king's heart is in the hand of the 
Lord, as the rivers of water. He turneth it whithersoever he 
will —He turned their heart to Imte his people, to deal subtiUy 
with his servants.— And again the anger of the Lord was kin- 
dled against Israel, and he moved David against them to say, 
Go number Israel and Judah." The Persians believed there 
were two gods, one good and the other evil. To the good they 
ascribed all good, natural and moral, and to the evil all the sm 
and misery. Light was the emblem of the good divinity, and 
darkness of the evil. To correct this error, God says to Cyrus : 
" I am the Lord, and there is none else, there is no God besides 
me • I girded thee, though thou hast not known me ; that they 
may know from the rising of the sun and from the wept, that 
there is none besides me: I am the Lord, and there is none 
else / form the light and create darkness ; I make peace, and 
create evil. I the Lord do all these things." Of the kings of 
the earth who conspire to aid the beast against the Lamb, it is 



444 the pilgrim's progress 

said, "For God hath put in their hearts to fulfil his will, and to 
agree and give their kingdom unto the beast, until the words 
of God shall be fulfilled." This is very different from the lan- 
guage of permission. 



CHAPTER LXI. 

Ardent. I am satisfied that the universal providence of God 
consists in his universal agency ; and that, as the apostle says, 
he " worketh all things after the counsel of his own will." And 
I suppose it is not a matter of cold speculation, but a doctrine 
full of practical consequences. 

Thoughtful. Yes ; none more so. For, if we may see the hand 
of God in all events, we may feel his presence at all times, and 
trust in him on all occasions. When a little child finds himself 
wandering in darkness, through difficult and dangerous paths, 
and if left alone would sit down in discouragement, shall find 
his father is leading him by the hand, of whose wisdom, and 
strength, and faithfulness he has had abundant experience, how 
cheerfully does he trust in him — with what, confidence does he 
yield himself to his guidance — and with what joy and hope 
does he go through the darkest places. So the Christian, in 
view of this doctrine, can trust in God. He need fear no evil, 
for God is with him. He knows that nothing will take place, 
but what is for the best. For no being guides and controls the 
affairs of this world, but one of infinite wisdom and infinite 
goodness. If he is surrounded by enemies, great, and numer- 
ous, and subtle, God is with him ; he is a defence and a strong 
hold. His hand holds their hearts, and turns them whither- 
soever he will. Even " death and hell shall do no more than 
what our Father please." 

This doctrine lies at the foundation of the duty of prayer, 
and is the source of all encouragement to pray. If God did 
nothing, w r e could not ask him to do any thing. If he does but 
few things, and leaves the rest to the caprice of creatures, or 
the uncertainty of chance, then we must ask him only to do 
such things as he can. If he cannot turn the heart, we should 
not ask it. But if he " worketh all things after the counsel of 
his own will," then we may ask him to do whatever we may 
lawfully desire. Do we wish a supply of our earthly wants ? 
We may ask it, saying, " Give us this day our daily bread " 



IN THE NINETEENTH CENTURY. 



445 



Do we wish the influence of his Spirit to " cause us to walk in 
his statutes ?" We may ask it, with the Psalmist, " Make me 
to go in the path of thy commandments. " Do we wish the 
conversion of a child, a friend, or a neighbor ? We may ask it, 
in the full belief that he knows what is best, and will do what 
is best. Whatever appears desirable for ourselves or our fellow- 
men, we may ask of God ; because he is able to do it, and will 
be disposed to do it, if so it seems good in his sight. And no 
Christian who feels right would be willing to present his peti- 
tions, on any other supposition. 

This doctrine encourages the Christian to a patient waiting 
upon God in the diligent performance of duty. God has made 
it our duty to use the appointed means for the accomplishment 
of what we desire, and to look to him for success. But he has 
not taught us to expect success at the moment. He requires 
us to wait upon him, and to continue in the use of means with- 
out being discouraged. We are prone to be impatient. When 
we have°presented our petitions to the thone of grace, and God 
does not appear to regard them ; and when we have, for a short 
time, made some use of the appointed means, without perceiving 
any tokens of success, we are too ready to think it is all in vain, 
and that no success is to be expected, and either to sink down 
in despondence, or suffer ourselves to indulge a fretful and 
complaining disposition. But if we believe in the universal 
agency of God, we have abundant reason to believe that any 
delay is dictated by infinite wisdom for some important purpose. 
We believe it is not because God is unable to help, but because 
he has good reasons for delay. Perhaps he is trying our pa- 
tience, our faith, and our obedience. We know he can do all 
we desire, if he sees best, and when he sees best. And thus 
we are encouraged to persevere, diligently using the means of 
his appointment, and committing our cause to him, to bring to 
pass, in his own time and way, that which he sees to be best. 

This doctrine helps us to exercise submission under personal 
afflictions. Submission to God under afflictions is one of the 
duties to which the Christian is most frequently called. If we 
believe in the universal agency of God, it will greatly help us 
to the discharge of this duty. Are we visited with sickness, 
and brought near the grave ? We can say with the Psalmist, 
" He weakened my strength in the way ; he shortened my days." 
Are we bereaved of near and dear friends, and stripped of our 
possessions ? We may say, with Job, " The Lord gave, and the 
Lord hath taken awav ; blessed be the name of the Lord." 
Are we treated unkindly by our fellow-men? Do they abuse 
us for our attempts to do them good, and impeach our motives ? 
We may say, with David, "Let them alone, and let them 



446 



THE PILGRIM'S PROGRESS 



curse, for the Lord hath bidden them." Such is the effect 
which the belief of this doctrine has upon the pious heart, in 
the time of affliction. But take away this source of consolation ; 
remove God, and his presence, and his hand afar off ; let the 
good man see nothing but the hand of creatures in the afflic- 
tions which press him down, and what can he do ? You have 
taken away the refuge of his soul ; and he must sink in despair. 
" If the foundations be destroyed, what can the righteous do ?" 

This doctrine encourages the Christian in the discharge of 
unpleasant and painful duties. Such are many of the duties 
of life. To every human view it appears, that if these duties 
are faithfully discharged great evil will result. Placed in such 
circumstances, the good man often feels exceedingly tried. On 
the one hand is the command of God, which he cannot evade. 
On the other, evils threaten, of far greater magnitude, in ap- 
pearance, than would result from the omission of his duty. 
What shall he do ? The path is plain. He must obey. He 
must do what God has commanded, and leave the consequences 
with him. If he has a deep sense of the presence of God, and 
believes that all events are directed by his hand, he is encour- 
aged to obey. He knows that all is safe, and that God can 
avert the evils which threaten, or make them the occasion of 
still greater good. Supported by this, he obeys. His duty is 
done, and the name of God is honored by his obedience. But, 
take away from the good man this source of encouragement ; 
place him in these trying circumstances, with no sense of the 
presence and agency of God, and the result will probably be 
different. He will be likely to shrink from his duty, and leave 
it undone. 

This doctrine encourages the Christian to hold on his way, 
and persevere in the Christian race. He often needs such en- 
couragement. When he looks around him, and sees the temp- 
tations to which he is exposed ; when he looks into his own 
heart, and sees how little confidence he can repose in himself, 
he is ready to conclude he shall never persevere to eternal life. 
Shall he be told that God has promised to keep his people ? 
What confidence can he place in such promises ? If God does 
not govern the hearts of men : if he cannot incline their hearts 
by his agency ; if he can only influence them by moral suasion, 
which they may resist and overcome, how can God fulfil any 
such promises ? And how can such promises afford any en- 
couragement, if God is unable to fulfil them ? But, if God 
does work all things after the counsel of his own will ; then he is 
able to cause his people to persevere. He can make his word 
effectual to them, and keep that which they have committed to 



IN THE NINETEENTH CENTURY. 



447 



him. And they may go forward in their Christian course, fully 
assured that they shall gain the victory. 

This doctrine will encourage the Christian to expect the ul- 
timate triumph of the Gospel in the world. The good man 
ardently desires to have this accomplished. When he looks at 
the nations which are sunk in heathenish darkness, he ardently 
desires that the dayspring from on high may visit them. When 
he looks at the descendants of Abraham, who abide still in un- 
belief, he longs for the time to arrive, when the veil shall be 
taken from their minds, and they shall acknowledge the true 
Messiah. When he considers the numerous errors which pre- 
vail in the world, and sees how much the professed disciples of 
Christ are divided, he earnestly desires to see the day when the 
watchmen shall see eye to eye, and lift up the voice together ; 
when error shall cease, and the knowledge of the Lord shall 
fill the world. But how can he expect that these things will 
come to pass ? There is no ground for such expectation, unless 
God governs the' hearts of men. But if he turns their hearts , 
whithersoever he will, then he can turn them to the way of 
life and peace. And all his promises of good to Zion in the 
latter days will be accomplished. Encouraged by this doctrine 
the Christian may persevere in using means for the conversion 
of the world, in the assured expectation that no labor will be 
lost, no prayer offered in vain. 

This doctrine will encourage the Christian in his attempts to 
do good to those around him. The present is a day which calls 
for every exertion. It is highly desirable that every one should 
be at his post, and be ready to do whatever his hand findeth to 
do with his might. But many find great discouragement in 
their way. When any enterprise for doing good is proposed, 
they see no prospect of success. When they are invited to 
partake in the privilege of doing good, by contributing of their 
substance, they are afraid they shall come to want. When 
they are reminded of the divine promise to pay back with in- 
crease what they give, they are slow to believe ; they see not 
how it can be done. And all this is to be expected in those 
who do not believe that God has an agency in these things. 
But let all believe the universal agency of God, and there would 
be a change in relation to these things. Let the opinion prevail 
that God does control the hearts of all men, and it will be seen 
how easy it is for him to give success to every effort to do good. 
And how easy it is for him to cause men to return to us all 
that we lend to the Lord, even "■ good measure, pressed down, 
and shaken together, and running over." Let them fully be- 
lieve this doctrine, and give it its proper influence over their 
minds, and they will no longer stand doubting and hesitating, 



448 



THE PILGRIM'S PROGRESS 



when God calls upon them to act. They will " honor the Lord 
with their substance, and with the first fruits , of all their in- 
crease ; and so their barns will be filled with plenty, and their 
presses will burst out with new wine." 

The belief of this doctrine prepares the Christian to exercise 
the Christian temper towards those that injure him. The good 
man is often subjected to injurious treatment from his fellow- 
men. They often hate him without a cause. And sometimes 
even his efforts to do them good, provoke their resentment. 
Under these circumstances, his feelings are put to a severe trial. 
If he sees only the hand of men in the injurious treatment he 
receives, he is often provoked to indulge resentment in return, 
and to feel justified in the expression of his indignation against 
those who treat him so injuriously. But if he believes in the 
universal agency of God ; if he realizes that God is near, and 
that his hand is to be seen in all things ; if he considers that 
men are only the instruments by which God is trying him, he 
will be likely to feel differently. He will think more of the 
agency of God than he does of the agency of man. And while 
he exercises suitable submission to God under his trials, he will 
be likely to exercise Christian feelings towards those who are 
his instruments. He will feel as Joseph did towards his breth- 
ren, in a similar case, and say : "As for you, ye thought evil 
against me, but God meant it unto good." He will be ready 
to pity and forgive them, and return good for evil. 

The belief of this doctrine will tend to keep the Christian 
from being much elevated in prosperity, or much depressed 
in adversity. It will greatly tend to the maintenance of that 
steady equanimity, and that uniform serenity of mind, which so 
much adorn the Christian character. The good man, as well as 
others, is often called to experience the vicissitudes of life. At 
one time, all his enterprises are successful ; health and plenty, 
and children and friends, and all the comforts of life are his. 
At another time, he experiences a sad reverse. His enterprises 
are unsuccessful ; his wealth departs ; sickness and death cut 
off his friends ; he is bereaved of his earthly comforts, and feels 
himself lonely and forlorn in the midst of an unfriendly and 
pitiless world. In these various changes, it is exceedingly de- 
sirable that he should be able to maintain a steady evenness of 
temper; to be calm, collected, and cheerful, neither elated in 
prosperity, nor depressed in adversity. And the belief that 
God is everywhere present, and that his hand directs all events, 
will greatly conduce to this. In prosperity he will feel that all 
his blessings come from God, and that their continuance de- 
pends upon his pleasure ; and a proper sense of this will keep 
him from being highly exalted. In adversity he will feel that it 



IN THE NINETEENTH CENTURY. 



449 



is God who takes away his comforts, and sends afflictions upon 
hiin. He will reflect that God is infinitely wise and good, and 
djes all things well ; that he will give his children whatever 
infinite wisdom sees to be best, and that he may rejoice in the 
Lord always. 

Here Thoughtful made a pause — and they sung the follow- 
ing hymn : 

" Keep silence, all created things, 
And wait your Maker's nod : 
My soul stands trembling, while she sings 
The honors of her God. 

« Life, death, and hell, and worlds unknown, 
Hang on his firm decree : 
He sits on no precarious throne, 
Nor borrows leave to be. 

li Chained to his throne a volume lies, 
With all the fates of men, 
With every angel's form and size 
Drawn by th' eternal pen. 

" His providence unfolds the book, 
And makes his counsels shine ; 
Each opening leaf, and every stroke 
Fulfils some deep design. 

" My God, I would not long to see 
My fate with curious eyes ; 
What gloomy lines are writ for me, 
Or what bright scenes may rise. 

" In thy fair book of life and grace, 
O may I find my name 
Recorded in some humble place, 
Beneath my Lord the Lamb." 



CHAPTER LXII. 

Ardent. Can you mention any more practical uses of the 
doctrine of the universal agency of God ? 

Thoughtful Yes. The belief of it will tend to keep the 
Christian from being depressed and discouraged in times of 
darkness to the. Church. When we look at the instrumentality 
of creatures, and see no hand of God in passing events, how dark 
and discouraging they are ! Many good men are taken away 
when they are greatly needed. Those upon whom we had 
placed great dependence, often fail us entirely, and fill us with 
38* 



450 



THE PILGRIM*S PROGRESS 



disappointment. Those whom we had thought good men some- 
times discover themselves to be far otherwise. Those who had 
been zealous advocates of the truth sometimes turn against it. 
Our plans for doing good often fail, through the apathy or the 
unchristian conduct of our professed brethren. When the good 
man sees such results from the efforts of himself and his friends, 
wdiat encouragement can he have to make further exertions ? 
What can prevent his sitting down in despair ? The universal 
agency of God is his only support. Infinite wisdom and good- 
ness is directing all these things. In this precious truth the 
good man may find consolation and support, in times of the 
greatest darkness to the Church. He may be certain that God 
will give such an issue to every enterprise, as is most desirable 
on the whole ; and that all the trials and disappointments of his 
people, will, in the end, contribute to the advancement of the 
cause on which they have set their hearts. 

The belief of the universal agency of God will give the Chris- 
tian more exalted thoughts of God. Some pious men have 
found this to be true, by their own experience, and have ex- 
pressed themselves to that effect, in very striking terms. They 
were, indeed, good men before they embraced this doctrine, 
and they had respectful thoughts of God, according to what 
they saw of him ; but now, their views of him are greatly en- 
larged, and their thoughts of him are far more exalted. And 
the belief of this doctrine has a powerful tendency to produce 
this effect. For the more the good man sees of God, the more 
glorious and excellent does he appear. And the belief of this 
doctrine leads the good man to see far more of God than he 
did before. While he considered him as exercising no agency 
in the government of the world, and discovered no hand of his 
in passing events, he saw, comparatively, very little of him. 
But now that he sees his hand in every event, he realizes his 
constant presence, in a much higher degree. He sees him in 
every thing. A sparrow cannot fall to the ground, nor a hair 
drop from his head — not the least event can take place, but it 
furnishes him with an occasion of seeing and admiring the per- 
fections of him, who is not only the great Creator and Preserver, 
but the all- wise, and powerful, and beneficent Governor of the 
universe. 

The belief of the doctrine of the universal agency of God will 
tend greatly to preserve the Christian from backsliding and 
apostasy. It will be a great safeguard against temptation. 
Let the Christian have a deep sense of the divine presence, 
everywhere, and at all times, and it will prove a powerful mo- 
tive to resist even the approaches of evil. The presence of a 
fellow-creature whom we highly respect, is a powerful restraint 



IN THE NINETEENTH CENTURY. 



451 



upon us. Much more, then, would a sense of the divine pres- 
ence restrain us. The belief of this doctrine will restrain us in 
another way. It teaches us not to regard as unimportant the 
smallest event which God employs his agency in bringing to 
pass. It guards us therefore against regarding any sin as a lit- 
tle sin, and teaches us to watch against the first beginnings of 
backsliding from God. 

The belief of the universal agency of God will tend to make 
the Christian humble and thankful. Humility and gratitude 
are certainly very important traits in the Christian character ; 
and it is highly desirable that they should be increased to the 
utmost extent. The belief of this doctrine tends powerfully to 
increase them. It is not strange that those who deny this doc- 
trine should think more highly of themselves than they ought 
to think. If they make themselves to differ ; if it is to their own 
superior wisdom and goodness that all their excellence is to be 
ascribed ; if God does nothing, in forming their character, or in 
crowning their enterprises with success ; then self- exaltation is 
the natural consequence. But if God forms the character of 
man, and makes one to differ from another ; if he gives men pru- 
dence and wisdom, and crowns their enterprises with success, 
then humility and gratitude are the feelings proper to be exer- 
cised. 

The belief of the universal agency of God will help the Chris- 
tian to see the use and necessity of prayer. There is, no doubt, 
a deplorable deficiency in the Christian world, in regard to the 
duty of prayer. And it is probably to be ascribed, in a great 
degree, to a prevailing opinion that it is of little use. And the 
disbelief of the agency of God in the government of the world, 
naturally tends to diminish our sense of the importance of prayer. 
For, of what use can it be to pray to God, if he never does any 
thing in answer to our prayers ? Why should we ask him to ex- 
ert his agency in our behalf, when we do not believe he exerts 
his agency at all ? Some have seemed to admit the correctness 
of these conclusions, and have conceded that prayer is of no 
other use than as it has influence upon our own hearts. Is it 
true, then, that prayer is of no other use ? Is the design of it 
simply to put our hearts in a proper frame ? Are we directed 
in the Scriptures to go to God, and ask him to do certain things 
for us, not because he ever does such things, but merely that 
we may thus prepare ourselves for what creatures may do ? 
How does this comport with the promises God has made in the 
Scriptures to hear and answer prayer ? And how does it com- 
port with the instances actually recorded of the prevailing in- 
fluence of prayer ? And how* does it comport with the lan- 
guage used in prayer by the Scripture saints, who spake as they 



452 



THE PILGRIM'S TROGRESS 



were moved . by the Holy Ghost ? It is highly desirable that 
every Christian should understand the subject of prayer, so as 
to feel its importance, and be induced to pray without ceasing. 
And if he believes that God governs the hearts of men, and 
brings all events to pass by his own agency, he will be assisted 
in discovering the use and importance of prayer. He will be 
able to see that it is not only of use to himself, to put his own 
heart in a proper frame, but may also be of use to all for whom 
he prays. He will see that prayer may have a prevailing in- 
fluence with God, to obtain blessings for himself and others. 
He will see how the prayer of Jacob could prevail with God to 
deliver him out of the hand of Esau ; and how God could hear 
and answer his prayers, and incline the heart of his wicked bro- 
ther to show him kindness. And in this view of the subject, 
lie will feel no embarrassment from the consideration that God 
does all things according to a fixed plan ; for he will see that 
those prayers may have been included in that plan, as well as 
the answers to them. Let all Christians believe the doctrine 
of the universal agency of God, and in connection with it, let 
them examine what is said in the Scriptures respecting prayer, 
and they will soon see a propriety and an importance in that 
duty, far beyond what is at present felt. They will see how 
their prayers may procure blessings, not for themselves only, 
but for the whole world ; and not for the present generation 
only, but for generations yet unborn. And when they shall 
feel the full importance of the subject, when they shall see the 
use and necessity of prayer, as they are to be seen in the light 
of this doctrine, then may we expect that Christians will cry 
unto God day and night in behalf of his Church ; and that he 
will graciously hear their petitions, and show mercy to his 
chosen. 

Ard. I am satisfied that the doctrine of the universal agency 
of God is not a matter of dry and cold speculation, as many 
seem to think it. It is a doctrine rich in practical consequences. 

Th. Yes ; the belief of it, and an abiding sense of its truth, 
tends most powerfully to make those who believe it, consistent, 
thorough, and vigorous Christians. Correct views of God, an 
habitual sense of his presence, entire confidence in him, a spirit 
of prayer, a disposition to discharge every duty, however pain- 
ful, a spirit of forbearance and forgiveness, a firm reliance on 
the divine promises, deep humility and gratitude, are the gen- 
uine effects of this doctrine upon those who cordially embrace 
it. And what traits in the Christian character are more desir- 
able than these ? 

Ard. If this doctrine is so useful, I suppose we might expect 
it would be abundantly taught in the Scriptures. 



IN THE NINETEENTH CENTURY. 



453 



Th. And so it is. In looking over the Bible in relation to 
this subject, I have been astonished to find how much more this 
doctrine is taught than any other single doctrine in the whole 
Christian system. But when we consider its practical uses, we 
discover a good reason, It is so abundantly taught, because it 
is so abundantly useful. The people of God have need of it, 
day by day. They need to have an abiding sense of his pres- 
ence, at all times. In no situation or circumstances in which 
they can be placed, are they safe a single moment, without a 
deep sense of their dependence upon God. But while they see 
his hand in every event, and the feelings of their hearts corre- 
spond with their belief, they are safe in every situation, and may 
rejoice in the Lord under all circumstances. And how happy 
will heaven be, to the people of God, who delight in his pres- 
ence, and rejoice in all his perfections. They will then see how 
those perfections have been exhibited in all that he has done. 
They will see that in working all things after the counsel of his 
own will, he has executed the wisest and best designs, in the 
wisest and best manner. They will see the wisdom and the 
goodness of all those events which now appear so dark and 
mysterious. They will see that his hand has directed every 
event, and caused all things to conspire together to promote 
the glory of his own great name, and the highest sum of good 
in the intelligent universe. And while they trace each event, 
from its commencement to its ultimate consequences, and make 
new discoveries of the divine perfections at every step, their 
souls will be filled with the most ecstatic delight, and their 
tongues will be employed in the liveliest expressions of wonder, 
love, and praise. 

Then the pilgrims sung the following hymn : 

" Though troubles assail, and dangers affright, 
Though friends should all fail, and foes all unite ; 
Yet one thing secures us r whatever betide. 
The Scriptures assure us, the Lord will provide. 

The birds without barn or storehouse are fed ; 
From them let us learn to trust for our bread : 
His saints what is fitting shall ne'er be denied, 
So long as 'tis written, the Lord will provide. 

When Satan appears to stop up our path, 
And fill us with fears, we triumph by faith ; _ 
He cannot take from us, though oft he has tried. 
This heart-cheering promise, the Lord will provide. 

He tells us we're weak, our hope is in vain, 
The good that we seek we ne'er shall obtain ; 
But when such suggestions our spirits have plied, 
This answers all questions, the Lord will provide. 



454 the pilgrim's progress 

When life sinks apace, and death is in view, 
The word of his grace shall comfort us through ; 
No fearing or doubting with Christ on our side, 
We hope to die shouting, the Lord will provide." 



CHAPTER LXIII. 

By this time the pilgrims had crossed the plain of Ease, and 
arrived at the further side of it, where Christian and Hopeful 
had met with Demas, near the hill Lucre. And I observed 
that a large village had grown up here, inhabited by those who 
were intent on acquiring wealth ; and that quite a long row of 
shops were built by the way-side, where were exposed to sale 
all such commodities as were found in Vanity Fair. As soon 
as they entered the village, a man met them, and inquired 
what they would buy, or whether they would take up their 
residence here, and engage in traffic. 

Thoughtful. We are travellers to a far country, and have 
no desire to tarry long by the way. We seek for durable 
riches and righteousness, and not for such gains as are to be 
acquired in this place. 

Man. But you need not relinquish your journey altogether : 
you may stop here for a season, and engage in the business of 
the place. And, after having acquired a suitable sum to pro- 
vide for yourselves, and those dependent upon you, which will 
not take a long time, you may then resume your journey. 
Great fortunes are made here, in a short period. 

Ard. By what means are they made ? 
^ Man. By traffic. We buy and sell. We take care to fur- 
nish our shops with such articles as are most in demand, and 
then take advantage of a rise in the value, and sell out. That 
is the way of the world. 

Th. I see no objection to an honest traffic. It is very nec- 
essary for the accommodation of the public that some should 
engage in the business of furnishing the market with such ar- 
ticles as others need. But I suppose it is a business that pre- 
sents many temptations, and is attended with many dangers. 

Man. All are not sufficiently prudent. And a man who has 
accumulated a large sum, will, sometimes, in the hope of add- 
ing largely to it, run a risk which deprives him of all. 

Th. This comes of too eager a desire after wealth. An 
honest business, and moderate profits, with steady application, 



IN THE NINETEENTH CENTURY. 



455 



I suppose to be much surer, and better in the end. It is 
written: "He that maketh haste to be rich shall not be inno- 
cent." . . 

Man. You seem to speak of an honest business, as ll^ you 
thought men could hardly be honest who were very desirous 
of acquiring wealth. 

Th. They are certainly exposed to great temptations ; but 
we believe it is possible to be strictly honest in buying and sell- 
ing, as well as in other branches of industry. 

Ard. What may be considered an honest business ? 

Th. It must be one which supplies the actual wants of man- 
kind, but does not minister to their vices. It must be one 
which does not take advantage of the ignorance, or of the ne- 
cessities of others, to oblige them to pay more, or receive less, 
for an article than its fair value. It must be one which does 
not entice others to buy what they do not want ; nor conceal 
the defects of what you are about to sell. It must be one m 
which you can observe the golden rule of our Saviour, "What- 
soever ye would that men should do to you, do ye even so to 

^em." , . . 

Man. You would not be likely to succeed m business in this 
place, if, indeed, you would anywhere in this world. We con- 
sider every business an honest business, which is protected by 
the laws of the land. And as to buying and selling, we think 
we may buy an article as cheap as we can, and sell it for as 
much as we can. We do not feel obliged to point out the ae- 
fects of what we wish to sell ; we expect the buyer himself to 
look out for them. 

Th. The laws of men do not always extend as far as the 
laws of God. And where men set aside the laws of God, on 
that plea, I have observed that they often seem to have but 
little respect for the laws of men, provided they can only evade 
their penalty. : , 

Man. It is even so, to a great extent. But if we do as well 
as our neighbors, if we are as fair and honorable in our busi- 
ness transactions as they, we think we do pretty well. 

Th. But you ought to consider that the rule of judgment m 
the ^reat day, will not be the practice of your neighbors, nor 
even the laws of the land, but the law of God. If your mode 
of doing business has led you to violate the law of God, you 
must expect to fall under its penalty. 

So the man left them, and they were next accosted by a 
lady, who invited them to buy each a ticket for a fair, which 
was open in the next house. 

Ard. What articles are for sale there ? 

Lady. Useful and fancy articles in great variety. You will 



456 



THE PILGRIM^ PROGRESS 



scarcely fail of finding something you will like to purchase. 

And it is for a very good object too. 
Th. For what object ? 

Lady. It is to trim anew the pulpit in our church, and make 
some other necessary repairs. 

Th. I have no objection to churches being repaired, and put 
in decent order, when they need it. But the method of rais- 
ing the means may deserve some consideration. 

Lady. Who can make any objection, when the object is so 
good, and we give every one something for his money ? 

Th. Do you give every one the value of his money ? 

Lady. No. We do not pretend to do that ; for then we 
should raise nothing for the object. Those who buy our va- 
rious articles expect to pay something for the article, and some- 
thing for the object. 

Th. If a purchaser hands you more than the price of an ar- 
ticle, do you give him the change ? or do you keep all you get 
into your hands ? 

Lady. If he insists upon it, we give him his change ; but in 
some cases we think he can afford to give the balance for the 
object ; and we are glad to keep it all, if he will allow us to 
do it. 

Th. How do you dispose of what articles are left ? 

Lady. Sometimes they have been disposed of by lottery. 
That is the most convenient way to make sure of a sale for the 
whole ; but some object to that, because the laws of the land 
forbid private lotteries. 

Th. And with good reason, I think. For I do not see how it 
is any better than gambling. 

Lady. What, then, would you have us to do, to raise the 
means of accomplishing our benevolent object ? 

Th. Ask the people directly to give you what you need for 
that object. 

So the lady left them, and they came in front of a shop 
where they were selling books of various kinds, and the win- 
dows were filled with pictures, which seemed to afford much 
amusement to a crowd of passers-by, who were gazing at them. 
On seeing the pilgrims, the bookseller accosted them, as fol- 
lows : 

What will you buy, gentlemen ? Here are the latest pub- 
lications from Vanity Fair. Here are caricatures of all the 
public men of our time. Here are comic almanacs, and books 
for children of every size and price, full of comical pictures to 
amuse them. Here are the works of all the most popular writers 
of the day. We keep all the light reading of the times. What 
will you buy ? 



IN THE NINETEENTH CENTURY. 



457 



Th. We do not want the light reading of the times, for our- 
selves, nor for our children ; neither caricatures, nor comic pic- 
tures. We think they are adapted to pervert the taste, and 
injure the morals of the youth ; and we consider it a great 
evil that the rising generation should be exposed to their influ- 
ence. 

Boole-seller. You are very singular in your notions. For 
most of our sales are works of this description. We could not 
sustain our establishment at all, if we did not deal in works 
of this kind. 

Th. Then better break up, and pursue some useful calling. 

B. S. But others will sell these things, if we do not. And 
then, is it not useful to give children books that afford them 
amusement, to excite a taste for reading? 

Th. Better give them a taste for useful knowledge. And 
if they are to have pictures at all, let them be such pictures as 
will communicate knowledge. I like to have them to a moder- 
ate degree see pictures of such objects in nature, as will teach 
them to admire the works of their Creator, and to have high 
and honorable thoughts of him. 

Ard. It seems, then, that you would not have all sorts of 
children's books filled with pictures. 

Th. By no means. A few may be useful ; but there is a 
great tendency to overdo the matter. A taste for useful knowl- 
edge must be excited in the minds of children, if you would 
have them apply themselves to useful studies. If they get a 
taste for amusement merely, they will not be likely to have suf- 
ficient patience and perseverance to learn much that is useful. 
And to acquire a taste for comic pictures, which are always dis- 
torted figures, must be unfriendly to the formation of a taste 
for correct proportions. I have still another objection to cari- 
catures. They are intended and adapted to expose the subject 
of them to ridicule. And there is nothing which can hinder 
the wisest and best of men from being the subject of them. 

B. S. But if the leaders of the party opposed to you are thus 
caricatured, and a laugh is raised against them, is not that a 
powerful instrument of carrying a popular election ? 

Th. If it is a powerful instrument, that does not make it a 
lawful one. I would rather convince a man I thought wrong, 
by argument, than try to overwhelm him with the senseless 
laugh of those who could be influenced by a caricature. 

Ard. Will not the multiplication of works of light reading, 
and their being published now in so cheap a form, be likely to 
have a bad effect upon the youth ? 

Th. I think so. The most popular fictions of the day are 
those which contain many mischievous principles. These being 
39 



458 



THE PILGRIM'S PROGRESS 



multiplied and circulated, cannot but have an injurious effect 
upon the multitude of readers. 

Ard. Would you try to keep your children entirely unac- 
quainted with works of this kind ? 

Th. No ; for that would scarcely be possible. But I would 
select a few, read them first myself, and then have my child 
read them to me, and let me point out to him the wrong prin- 
ciples they contain. And I would not do this very early. I 
would try to form his mind to virtuous principles first. I think 
it very wrong for a Christian parent to leave the reading of his 
children without his own careful inspection. I would never 
have them read a book till I had myself examined it. 

The pilgrims then went along, and came in front of a shop 
where several persons were mixing and dealing out strong drink 
to a crowd of applicants of different ages, and of different dress 
and appearance. Some were young, some were middle aged, 
some were well dressed, and others with bloated faces and rag- 
ged garments. Then said Ardent, " Woe unto him that giveth 
his neighbor drink, that puttest thy bottle to him, and makest 
him drunken also." 

Seller. I am pursuing a legal business. I am licensed by 
the public authorities to retail spirituous liquors ; and I do not 
think you have any right to disturb my business. 

Ard. Does not strong drink take away the senses, destroy 
the health, ruin the character, and finally destroy the life of 
those that follow it ? 

Sel. What is that to me ? If the public authorities grant 
me a license to sell, for which I pay them, am I not at liberty 
then to pursue my lawful calling ? 

Ard. Does not strong drink destroy the peace of families, 
and send multitudes to the poor-house? 

Sel. Yes ; and what I pay for my license goes towards the 
support of the poor. 

Ard. What part of the public expense of supporting the 
poor do you suppose your license pays for ? 

Sel. How can I tell ? The public authorities, who legalize 
the traffic, must take care of that. 

Ard. Is it right that the sober and industrious, who use no 
strong drink themselves, should be taxed to support those 
whom your traffic has ruined ? 

Sel. That is not my business. I pay for the privilege all 
that the public authorities demand. And if they thought I 
ought to pay more, doubtless they would make me do so, or 
else abandon the traffic. 

Th. Perhaps if you thought of all the consequences of the 
traffic you would abandon it. 



IN THE NINETEENTH CENTURY. 



459 



SeL It may be so ; but I must contend that I am not charge- 
able with all these consequences, since I follow a business li- 
censed by the state. And besides, if I was to abandon the 
traffic, what good would it do, since there are enough others 
who would pursue it if I do not ? 

Th. Look at the misery which you bring upon the individu- 
als to whom you furnish the poison ; and look at their families. 
What wretchedness it brings. Listen to the sighs and groans 
of the heart-broken wives ; consider the ignorance, and rags, 
and vice of the neglected children. Can you look at these 
things, and not feel some misgivings about the morality of the 
business you pursue ? 

SeL I often think of these things, and sometimes it seems 
as if I must stop. But while the state legalizes the business, 
I feel that they must take the principal blame, if there is any 
blame. And while these men can get it and will get it else- 
where, if I should close my shop, I do not see but that I may 
as well continue it, as give place to others. 

Th. Do you not know, that nearly all who engage m the 
business ultimately become its victims themselves ? And does 
not this look like a just judgment of Heaven on the traffic ? 

SeL I do not feel in any danger of that. But I do not see 
how you gentlemen of the church can talk about the unlawful- 
ness of the traffic, when you use wine for your communion. 

Th. Is it necessary that wine for the communion should be 
an intoxicating drink ? . . 

Sel. So I hear it is believed and argued by grave divines. I 
do not pretend to be a judge in such matters. 

Th. What are their proofs ? 

SeL They say that wine is the product of fermentation, and 
that being so, it is an alcoholic liquor which must be used of 

course. . c 

Th. I do not admit that this is the Scriptural meaning oi 
the word wine. I contend that it means the juice of the grape, 
whether before or after fermentation. And, consequently, that 
if the ordinance required wine, we might use the unfermented 
juice of the grape. But the ordinance does not mention wine 
at all ; it only mentions the fruit of the vine. And as the un- 
fermented juice of the grape is the fruit of the vine, we think 
we may be excused for using that in the ordinance. And es- 
pecially where a little pains may secure an abundant supply ; 
and there will be no need of getting those noxious and poison- 
ous compounds, commonly sold under the name of wine, many 
of which have probably nothing in them that ever proceeded 
from the vine at all. 



460 



THE PILGRIM'S PROGRESS 



CHAPTER LXIV. 

Then the pilgrims came in front of a building which had for 
a sign, " slaves bought and sold here." And a man came out 
and said, Have you slaves to sell ? or do you wish to buy ? 

Ard. Neither ; we abhor all such business. 

Man. There is no need to speak reproachfully of it. It is a 
legal business, carried on under the sanction of the public au- 
thorities. I claim to have just as much right to buy men, 
women, and children, as my neighbor has to buy horses and 
cattle. 

TK The laws of the land may protect you in so doing ; but 
they do not make it right, unless it is authorized by the laws 
of God, which we suppose you will scarcely claim. 

Man, I believe that slaveholding is authorized by the Bible ; 
and that, consequently, the buying and selling of slaves is au- 
thorized also. Was not Abraham a slaveholder ? 

Ard. I think not. But, perhaps we shall need to define our 
terms. What is a slave ? 

Man. He is a " chattel personal. " He is not regarded as a 
person, but a thing. He has no rights, and can have no prop- 
erty. Whatever he has in his possession belongs to his master. 

Th. I believe that is a correct definition of modern slavery, 
and nearly so of the ancient Roman slavery. The fundamental 
idea is, that slaves are not persons hut things. In this sense I 
deny that slavery was authorized in the Old Testament or the 
New. 

Man. You take bold ground. Had not Abraham bondmen 
and bondwomen, born in his house, and bought with his 
money ? 

Th. Yes ; but, what was a bondman in Abraham's house ? 
Was he considered as a person, having rights, like the white 
servants among us, capable of making contracts, capable of 
acquiring and holding property, and the like ? If so, he was 
not a slave. For a slave is a thing, and not a person. A slave 
has no rights. 

Man. But I supposed the word bondman meant slave. 

Th. The Hebrew word is ebed, which is commonly rendered 
servant. David was the ebed of Saul, not his slave. Ziba was 
the ebed of Mephibosheth, but a man of wealth and importance. 
Jeroboam was the ebed of Solomon. It is used just as we use 



IN THE NINETEENTH CENTURY. 



461 



the word servant, to denote subordination and dependence, but 
not the degradation of persons to things, in which the essence of 
slavery consists. 

Man. But Abraham's servants were bought with his money, 
Th. The word signifies, acquired, got, procured. Abraham 
procured them with his money. And this is the way we pro- 
cure white servants. The usual way to obtain a servant in 
patriarchal times is brought into view in that very ancient com- 
position, the Book of Job, where in respect to the leviathan, it is 
asked, " Will he make a covenant with thee ? wilt thou take 
him for a servant forever ?" The servant was bought, indeed, 
but he was bought of himself, and became a servant by con- 
tract. So it seems to be contemplated it might be among the 
Israelites. " If a sojourner or stranger wax rich by thee, and 
thy brother that dwelleth by him wax poor, and sell himself 
unto the stranger." Slaves are never bought of themselves, 
but of some other. Abraham might also have procured ser- 
vants of his heathen neighbors, by way of redeeming captives 
taken in war, on the easy condition of their becoming perma- 
nent members of his family, and there enjoying the substantial 
benefits of freedom, which they could not hope to do among 
their enemies. Wives also were bought. Jacob gave fourteen 
years' personal service for his. David bought his wife of the 
king her father, by his military services. To betroth a wife 
among the Israelites was to bug her, by paying a sum of money 
or goods to her father. Joseph bought the people with food 
to be servants unto Pharaoh. But they were not made slaves. 
They were only to pay Pharaoh a large rent for their land. 

Ard. Would any slaveholder now treat his slaves as Abra- 
ham did his servants ? He put arms into their hands, and in- 
trusted them with the guardianship of his person. They were 
to be his heirs, in case of the failure of children, in preference 
to other relations. The oldest servant of Abraham's house 
was a person of great consideration, to whom Isaac was in some 
respects subordinate, even at the age of forty years. And 
Abraham thought it necessary to bind him by an oath that he 
would not marry Isaac to any of the daughters of the land. 
There is no evidence that Abraham sold any of them, or gave 
them away, or treated them in any respect like slaves. 

Th. If Abraham's service was slavery, his servants had an 
easy method of emancipating themselves. It was but to refuse 
a compliance with some of the religious obligations which his 
family were required to observe, and they would at once be 
excluded from his family, and turned out of his house. No, 
they must have been substantially like the servants of whom 
the apostle speaks. " Now I say that the heir, as long as he is 
39 * 



462 



THE PILGRIM'S PROGRESS 



a child, differeth nothing from a servant, though he be lord of 
all." Of course, the servant differs nothing from a child in his 
minority. But as a child in his minority is very different from 
a slave, so also the servitude which is authorized by the Scrip- 
tures is very different from slavery. 

Man. But Moses found slavery in existence, and made laws 
to regulate it, 

Th. Moses found a system of servitude in existence, not sla- 
very, and made laws to regulate it which are not found in 
modern slave countries. Servants could make intermarriages 
with other members of the family, and become heirs with the 
children. " A wise servant shall have rule over a son that 
causeth shame, and shall have part of the inheritance among 
the brethren/' Servants were not allowed to be separated from 
their wives and children ; they were invited guests at all the 
national and family festivals of the household in which they 
resided ; they were under the same religious instruction, and 
under the same civil laws with their masters. There was not 
one law for the master, and another for the servant, as in all 
slave countries. Servants might be parties to a suit at law for 
the recovery of their rights, and they could give testimony in 
courts of justice where masters were concerned. 

Man. But Moses says : " Both thy bondmen and thy bond- 
maids, which thou shalt have, shall be of the heathen that are 
round about you ; of them shall ye buy bondmen and bond- 
maids—they shall be your bondmen forever." Is not that au- 
thority to buy slaves ? 

Th. The word rendered bondmen signifies servants; the 
word rendered buy signifies procure. And we are not obliged 
by the language, when divested of the wrong ideas derived from 
our familiarity with slavery, to understand it as meaning any 
more than this: "Both thy male and female servants, which 
thou shalt have, shall be of the heathen that are round about 
you ; (and not of your Hebrew brethren ;) of them shall ye 
procure men servants and maid servants — of such shall be your 
permanent servants in all ages." 

Ard. Did Moses authorize the buying and selling of slaves ? 
Th. The institutions of Moses provide for persons selling 
themselves to be servants, that is, hiring themselves out to be 
permanent servants, for a sum paid in advance ; and also for 
fathers selling their daughters to be wives, and thus providing 
them with a dowry. But there seems to be no trace of any 
toleration of slave trading. The possibility that such a thing 
might be attempted, appears to be provided for. ""He that 
stealeth a man, and selleth him, or if he be found in his hand, 
he shall surely be put to death." 



IN THE NINETEENTH CENTURY. 



463 



Man. Were not the Israelites slaves in Egypt ? 
Th. They were under great oppression there, for which 
their oppressors were severely punished ; but not slaves, ac- 
cording to your definition. They resided by themselves in the 
land of Goshen, in permanent dwellings, in their own distinct 
and separate families. They held their possessions indepen- 
dently, and owned a large amount of property, which does not 
appear to have been claimed by their masters. They kept 
arms, and were fully equipped when they left Egypt. They 
had their own government, and laws, and magistrates. They 
appear to have been called out, a given portion of the men at a 
time, to labor in the public works. And the great oppression 
consisted in their being required to perform too much labor for 
the kino-. They appear to have had time to learn and practise 
several & of the fine arts. There is no complaint that their wo- 
men were subject to any personal outrages, nor to any species 
of cruel treatment, save that which Pharaoh judged to be nec- 
essary for his own safety, the destruction of their male chil- 
dren They were abundantly supplied with the necessaries and 
comforts of life, as they afterwards alleged in their complaints 
when in the wilderness. Instead of being allowed " a quart of 
corn a day," as some slave-holding states now provide, they 
"sat by the flesh pots, and did eat bread to the full. ibey 
also did " eat fish freely, and cucumbers, and melons, and leeks, 
and onions, and garlic." No restrictions seem to haye been 
placed on their intellectual and moral improvement, or the tree 
exercise of their religion, till they asked leave to go , away in a 
bodv three days' journey into the wilderness, with all they 
possessed. And then the king seems to have refused chiefly 
from the fear that they would not return. If such was the 
bondage of Egypt, so decidedly condemned, and so severely 
punished; if it was so mild, compared with modern slavery ; is 
it credible that God would authorize any thing like modern 
slavery, among a people whom he so abundantly enjoins not to 
oppress the stealer, nor to forget that they had been stran- 
gers in the land of Egypt ? I cannot think it cred.ble 
8 Ard. And then, there was a year of jubilee, of which it is 
said : » And ye shall hallow the fiftieth year, and proclann lib- 
erty throughout all the land, unto all the inhabitants thereof. 

Th. And there was another direction, which the modern ad- 
vocates of slavery do not like to have us obey. Thou shall 
not deliver unto his master the servant which is escaped from 
his master unto thee." , 

Man. You had better take care what you do, wnen you are 
within the reach of slaveholders r maHf >r as 

1h. We mean to obey God, m relation to this matter, as 



464 



THE PILGRIM'S PROGRESS 



well as all others ; and bear testimony against oppression and 
cruelty. And we do not think you have any right to com- 
plain of us for doing so. 

Man. " Slavery was prevalent at the coming of Christ ; 
but he issued no command with regard to it ; the apostles no- 
where assailed it ; the Gospel does not proclaim liberty to the 
slave." 

Th. I cannot but wonder that you should use such lan- 
guage, if you have read the New Testament. It brings to 
mind the annunciation of the object of his coming, which is 
put into the mouth of our Lord, by the prophet : " The Spirit 
of the Lord God is upon me ; because the Lord hath anointed 
me, to preach good tidings unto the meek : he hath sent me 
to bind up the broken-hearted, to proclaim liberty to the cap- 
tives, and the opening of the prison to them that are bound ; 
to proclaim the acceptable year of the Lord, and the day of 
vengeance of our God ; to comfort all that mourn. " 

Man. But I cannot think it a sin to hold slaves, because the 
New Testament gives precepts to regulate the conduct both of 
masters and slaves. "Servants, be obedient to them that are 
your masters according to the flesh." "Exhort servants to be 
obedient unto their own masters, and to please them well in 
all things." 

Th. With reference to these precepts, I have two remarks 
to make. One is, that nothing is here said about slaves. The 
Greek work is douloi, servants. The relation of master and 
servant may be very proper, and the relation of master and 
slave not be sanctioned at all. The proper Greek for slave is 
andrapodon. Doulos, servant, is used in the New Testament, 
very much as the Hebrew ebed, (servant,) is in the Old. It is 
evident, to any who examine the New Testament, that those 
who are called douloi were regarded as persons, and not as 
things ; they possessed property of their own, were capable of 
making contracts, of owing debts to others, and having debts 
due to them ; their wives and children were theirs, and not 
their masters. None of these things apply to modern slaves. 
Paul called himself a doulos, servant, of Jesus Christ, which 
was a title of honor. But his declaring it to be the same con- 
dition in which the heir is, during his minority, shows that it 
meant a man in a subordinate station, and not a mere chattel. 
But there is another remark to be made respecting these com- 
mands : they mention the duty of the servant, without decid- 
ing whether it is right for him to be held in that condition. It 
is the duty of those who are held as slaves, to be obedient to 
the lawful commands of those to whom, in the providence of 
God, they are subordinate. But that does not prove it right 



IN THE NINETEENTH CENTURY. 465 

for them to be held in that condition. Christianity found Nero 
exercising the most cruel tyranny at Rome ; and it says to 
the Christians of that city : " Let every soul be subject unto 
the higher powers ; for there is no power but of God ; the 
powers that be are ordained of God." Did this prove that the 
government of Nero was right, and no sin ? 

Man. But Christianity gives precepts to masters also ; and 
thus recognizes that relation. 

Th It gives precepts for the treatment of servants. But 1 
do not admit that it therefore recognizes slave-holding as no 
sin It says, indeed, "Masters, give unto your servants that 
which is just and equal; knowing that ye also have a master 
in heaven " Just and equal ; what is that, but a fair equiva- 
lent for their service? Can it be just and equal to compel 
them to labor without wages, and refuse to pay them for their 

W °Man I consider the case of Onesimus as good proof. _ When 
Paul sent him back to Philemon, he practically recognized the 
right of taking up runaway slaves, and sending them back to 

their masters. . , ™ . 

Th This case seems to be strangely misunderstood. Phi- 
lemon had embraced the Gospel. His servant Onesimus had 
run away, apparently in his debt. By the preaching of Paul, 
Onesimus was converted to Christianity. Paul speaks as if he 
miaht have retained him for the service of the Gospel; but he 
chSse to have Philemon do his duty in discharging him, of his 
own accord, and not by compulsion. He sends him therefore, 
and exhorts Philemon to receive him, "not now as a servant 
but above a servant, a brother beloved, especially to me; but 
how much more unto thee." Was that to receive him as a 
slave » He said, " If thou count me, therefore, a partner, re- 
ceive him as myself," that is, receive him as a partner, a com- 
panion, not as a slave. And he expresses the greatest confi- 
dence that he would do his duty in the case: "Having confi- 
dence in thy obedience, I wrote unto thee, knowing that thou 
wilt also do more than I say." If all men, now held as slaves 
were treated as Paul asks Onesimus might be, the reproach of 
slavery would no longer rest upon our country. 

Ard How do you pretend to reconcile slave-holding with 
our Saviour's golden rule, "Whatsoever ye would that men 
should do to yol do ye even so to them ; for this is the law 

™m1 Th P a« I suppose, that we should do what is 
best for others, considering their situation, ch ar acter and cir- 
cumstances. And it is clearly best for most slaves to be kept 
in that condition ; for they cannot take care of themselves. 



466 



THE PILGRIM ? S PROGRESS 



Ard. The}' prove that they can, by taking care of them- 
selves and their masters too, in many cases. But that would 
acknowledge that all who would be better off in freedom should 
be set free. 

Man. I doubt whether any would be better off. 

Ard. Suppose you test the sincerity of your principles by 
changing places with them. "Would you be willing to be shut 
up for a season, and then be sold to the highest bidder? 
Would you be willing to be chained in a company, and be 
driven with a whip to the sugar plantations, and there be 
worked, as those you sell are worked, till they are exhausted, 
and die ? Just put the case to yourself ; and put yourself in 
their place, and see what you ought to do. 

Man. " Slavery is the corner-stone of our republican edi- 
fice" 

Ard. Out upon such republicanism. The republican edifice 
erected by our revolutionary fathers, has the contrary as its 
foundation. They say: "We hold these truths to be self- 
evident, that all men are created equal, that they are endowed 
by their Creator with certain inalienable rights ; that among 
these are life, liberty, and the pursuit of happiness." If these 
truths are self-evident, in the light of nature, they are equally 
clear according to the word of God. That affirms that God 
" hath made of one blood all nations of men, for to dwell on 
all the face of the earth." Here, then, we take our stand, with 
the Bible in one hand, and the declaration of our fathers in the 
other ; and we fearlessly affirm, that every pretended grant of 
the right of property in human beings, is self-evidently null and 
void ; and every assertion of such a right is usurpation and 
robbery. 

Man. Such declarations are mere rhetorical nourishes. No- 
body believed them at the time. 

Th. I am not willing to think that it was so. I believe 
them to be true, according to the natural import of their lan- 
guage, and I honor the patriots who put forth such a declara- 
tionbefore the world ; and I think it eminently disgraceful for 
their posterity to maintain the contrary now. 

Man. We must have slaves in our warm regions to perform 
the labor necessary to support human life. If they were free, 
they could not be hired to do it, and the land would become 
desolate. 

Th. Better so, than live in the continual violation of the laws 
of God and man. " Woe unto him that buildeth his house by 
unrighteousness, and his chambers by wrong ; that useth his 
neighbor's service without wages, and giveth him not for his 
work." i'Rob not the poor because he is poor; neither op- 



IN THE NINETEENTH CENTURY. 



467 



press the afflicted in the gate ; for the Lord will plead their 
cause, and spoil the soul of those that spoiled them." I should 
suppose you would sometimes think, as Mr. Jefferson, himself 
a slaveholder, said : " I tremble for my country, when I reflect 
that God is just, and that his justice cannot sleep forever. 
The Almighty has no attribute which can take sides with us." 



CHAPTER LXV. 

When the pilgrims had gone a little further, they came op- 
posite a building, over the door of which was the name theatre; 
and a man came out and invited them to purchase tickets for 
the evening's performances, which he assured them would be 
very interesting and amusing. 

Ardent. We are travellers, and intend to go on our journey. 
And besides, we do not attend such places of amusement as the 
theatre. 

Man. Why not ? They are very amusing, I can assure you. 
And a large part of our villagers think so. 
Th. What is the object of attending ? 

Man. The chief object is amusement. But those who at- 
tend think it has a tendency to polish the manners, and refine 
the taste ; and that, when well regulated, the stage is a school 
of good morals. 

Th. When well regulated ! Is it ever well regulated ? 

Man. Yes, I hope so. [But the pilgrims observed that he 
blushed a little, when he said that.] 

Th. I cannot speak from experience, for I never witnessed 
the performances of a theatre. But I have heard about them, 
and have looked into a few of the plays, enough to satisfy me 
that I could spend my time better. 

Ard. Why are they not always well regulated ? 

Man. You know we must please our patrons, or we cannot 
obtain their support. And if we have one sober play which 
teaches a good lesson, we must have an after-piece which will 
afford some fun ; or else a large part of those who come would 
not be attracted there. 

Th. That is just as I have always understood. There is 
now and then a play which appears to be intended to inculcate 
something useful ; but seldom does it without such an inter- 
mixture of what is bad, that it could scarcely be read in a 



468 the pilgrim's progress 

family circle. And then the after-piece is chosen to suit the 
taste of those who would not be interested m the other. So 
that, on the whole, the passions are excited, vice is pampered, 
and mischief is done to the morals of all who attend. 

Man. But young people must have some amusement, and 
what can you find that is better ? 

Th. Reading useful books— rational conversation— scientific 
lectures— a great variety of things may be mentioned, which 
would be suited to the capacity of rational beings, and not be 
a criminal waste of time and money. ; • 

Man. Theatrical entertainments are of great antiquity. 

Th. Yes ; but they have never sustained a good character. 
They were popular in Greece, but were strongly opposed by 
her wisest men, as dangerous to morality. They were popular 
also at Rome ; but play-acting was not held in good repute as 
a profession. . 

Man. Does not Cicero speak in very high terms of Roscms i 

Th. He does. And some others also were highly extolled 
as individuals. But these were the exceptions. The class 
were reckoned infamous, and were not allowed the rights of 
citizenship. Even Rousseau, the infidel philosopher, opposed 
the introduction of the theatre at Geneva, lest it should cor- 
rupt the morals of the people. 

Man. Your church-going people sometimes go to the theatre 

too. .... i i. -x 

Th. Yes, sometimes ; but all suffer m their morals by it; 
and sometimes lose their character entirely. Indeed I think 
they must always lose it entirely, if they do not forsake so 
dangerous a place. The early Christians condemned such en- 
tertainments altogether ; and the reformed churches of France, 
Holland, England and Scotland, adopted rules for censuring any 
of their members who should attend them. Instead of being 
a school of good morals, the theatre is deservedly reckoned a 
school of vice, and cannot be rendered otherwise by all the at- 
tempts you may make to regulate it. # • . ^ ; ^ 

So the pilgrims went on, and came to buildings which had a 
sign of horses and carriages to let at all times. As from other 
places, a man came out from this, and invited them to patron- 
ize his establishment. 

Ard. Does that clause at all times mean the Sabbath, as well 

as other days ? cs vu ±u 

Man. Certainly ; we keep our shop open on the babbatn ; 
for we have double the business on that day, that we do on any 
other. 

Ard. The divine law says, " In it thou shaft not do any 
work, thou, nor thy son, nor thy daughter, thy man servant 



IN THE NINETEENTH CENTURY. 



469 



nor thy maid servant, nor thy cattle, nor thy stranger that is 
within thy gates." 

Man. But people need to ride out for their health. Those 
who are confined by their business all the week, need to ride 
out into the country on the Sabbath, to breathe the fresh air, 
and keep from becoming sick by remaining in the confined air 
of the town all the time. 

Th. The blessing of God is necessary to the means of pre- 
serving health. And it is not the way to get his blessing, to 
rob him of what he claims as peculiarly his own, the Sabbath 
day. You pursue your business on the Sabbath, because you 
gain more on that day. Another pursues his pleasure on that 
day because he finds it convenient, and not interfering with his 
ordinary labors. But I believe you both lose, rather than gain, 
in the long run, by encroaching on the Sabbath day. J udge 
Hale, when near the close of a long and busy life, stated it as 
his deliberate opinion, founded on his experience and observa- 
tion, that the proper observance of the Sabbath was the best 
way to secure the success of our worldly business during the 
week. He says : " Always the more closely I applied myself 
to the duties of the Lord's day, the more happy and successful 
were my business and employments of the week following. So 
that I could, from the loose or strict observance of that day, 
take a just prospect and true calculation of my temporal suc- 
cesses in the ensuing week. Though my hands and mind have 
been as full of secular business, both before and since I was a 
judge, as it may be any man's in England, yet I never wanted 
time in my six days to ripen and fit myself for the business and 
employments I had to do, though I borrowed not one minute 
from the Lord's day to prepare for it, by study or otherwise. 
But on the other hand, if I had at any time borrowed from 
this day any time for my secular employments, I found it did 
further me less than if I had let it alone ; and therefore when 
some years experience, after a most attentive and vigilant ob- 
servation, had given me this instruction, I grew peremptorily 
resolved never in this kind to make a breach upon the Lord's 
day." 

Man. That is just the contrary to our experience : for our 
business is the most successful and prosperous on that day. 

Th. You have not yet reached the end. God may give you 
some present success in order to make your future fall more 
signal. That it will come, sooner or later, if you persevere in 
violating the Sabbath, there cannot be any doubt ; since God 
has always expressed himself so decidedly opposed to the sin. 
When he names other sins in general terms, he names this in 
particular as the great reason why he sent his ancient peopk 



470 the pilgrim's progress 

into captivity. (Ezek.xx.l2,andxxii.8;Jer.xvii. 19;Neh.xiii. 
15 ) S on the contrary, he promises, « If thou turn away 
thy foot from the Sabbath from doing thy pleasure on my holy 
day, and call the Sabbath a delight, the holy of the Lord 
honorable; and shalt honor him, not doing thine own ways nor 
finding thine own pleasure, nor speaking thine own words ; then 
shalt thou delio-ht thyself in the Lord : and I will cause thee 
o ide upofthe high 7 places of the earth, and feed thee with 
the heritage of ; Jacob thy father: for the mouth of the Lord 

^MaT^We do not expect miracles now, but look for the nat- 
ural results of things. If we attend to our business diligently, 
we expect success in it, . . 

Th You forget the providence of God. This brings about 
what you call the natural results of things. And I contend 
that temporal ruin is among the natural results of Sabbath- 
breakinff 1. It is casting contempt upon what God. has given 
to man as a special favor. 2. It is manifesting peculiar con- 
tempt for the divine authority, inasmuch as God has set, apar„ 
this day more especially for his own worship. 3. 1 he observ- 
ance of the Sabbath is essential to the permanent good of na- 
tions and of individuals. 4. Sabbath-breaking tends to harden 
the heart, to stupefy the conscience, and lead men to an habit- 
ual disregard of the divine threatenings. 5. It brings such as 
are guilty of it into contact with those whose influence tends to 
corrupt them still more. What is the brotherhood of Sabbath- ■ 
breakers, but a company of those who fear not God, and have 
little regard for man ; whose influence tends to burst asunder 
all restraints, divine and human ? Who are the leaders m this 
matter, but those who make a gain of the vices of others I 
Those who live on the crimes against God and man which they 
entice others to commit; those whose trade is to make their 
fellow-creatures as bad as they can, that they may profit by 

their depravity ? „ , 

Man You are hard upon our respectable fraternity, 15 ut L 
think you must admit that there is a necessity for keeping horses 
and carriages to let for riding on the Sabbath. Your minis- 
ters sometimes want a carriage to go to a neighboring place to 
preach; and how shall they be accommodated, if none will 

hire? _ . , 

Th. They had better hire their horse and carriage and go on 

the day before, and return home the day after. If the-journey 

is not important enough for that, it is surely not important 

enough to justify travelling on the Sabbath. 

Man. The Saviour reproved the Pharisees for their supersti- 



IN THE NINETEENTH CENTURY. 471 

tious regard for the day, which they carried so far, as to blame 
others for healing a sick man on that day. 

Th. Works of necessity and mercy are considered as allow- 
able on that day. - „, , . , , , , , 

Man. That plea of necessity will be found broad enough to 

cover most of us. 

Th Not when tested by Scripture and reason, the neces- 
sity ouoht to be as great, in order to justify us in taking the 
Lord's °time, as would justify us in taking our neighbor s_ prop- 
erty If a man is suddenly taken ill, so ill, as would justny 
us in goin^ to the stable of a neighbor in his absence and tak- 
ing his horse to send for a physician, that would doubtless jus- 
tify us in taking the Lord's time : and so of other cases. Our 
Lord justified his disciples in plucking the ears of corn, and 
rubbing out the kernels for food, on the Sabbath, because they 
had not other means of satisfying their hunger ; also the feed- 
ing and watering of cattle, and the like. But none of these 
things will justify our hiring horses and carnages for labor or 
pleasure, nor countenance any of the ordinary pleas for Sab- 
bath-breaking. . . . 

Man I have known ministers continue their journey on 
board of boats, and preach to their fellow-passengers. 

Th But they would probably have done better not to preach, 
nor to have let their fellow-passengers know, if they could help 
it, that they were ministers at all. Their example m favor of 
Sabbath-breaking, would undoubtedly go much further, than 
any thing they could preach would do good. 

Man What then must a man do, who is on board a boat 
that purposes to continue its journey on the Sabbath 

Th Stop, before the Sabbath begins, and wait tdl it ends, 
and take the next conveyance that Providence offers. 
Man. And lose the object of his journey \ 
Th He should trust God for that m the way of obedience. 
I have known of persons who did so, and yet arrived at their 
journey's end sooner .than those did who kept on dunng the 

Sa 5S!' You seem to be looking for miracles again 

Th No • for nothing but the providence of God, m the di- 

"trBrwLSway cars or boats cany the mail, which 
the government requires to be conveyed, may we not travel m 
the same conveyanc^ ^^ ^ g ^ ^ ^ ^ 

lated 'in that way, those who aid and assist in it are accoufi^ 
f«T Shi But if I should embrace the opportunity which 
Sat nat onal sin affords, to pursue a journey of pleasure or 



472 



THE PILGRIM'S PROGRESS 



profit, on my own account, here would be an additional s*n, for 
which I should be specially accountable. 

Man. But in time of war, you know, intelligence must be 
conveyed without delay, and troops must march, and fight, if 
need be. 

Th. That is one of the proofs that war is wrong. It pros- 
trates the Sabbath ; and with the evils of Sabbath- breaking, it 
brings in numberless other immoralities. But I trust the time 
is coming, when professed Christians will cease to justify war, 
or Sabbath-breaking. 

Man. If I own stock in a steamboat company, or in a rail- 
road, which makes a gain of Sabbath, travelling, what must I 
do ? Must I refuse my dividends, because they are partly made 
on the Sabbath ? 

Th. You must first try to get the company to cease violat- 
ing the Sabbath. If you cannot persuade them to do that, 
you must withdraw from them. I do not believe you can in- 
nocently partake of the gain of Sabbath-breaking establish- 
ments. 

Ard. How long may I hold stock in such companies, under 
the plea of trying to persuade my associates to cease violating 
the Sabbath ? 

Th. No longer than is necessary to make the experiment 
fairly ; and that cannot require a long time. I fear that many 
are deceiving themselves with this plea, to justify their living 
in sin. 

Ard. What shall be done with the dividends ? Shall I give 
them to the Lord, or shall I keep them myself? 

Th. I should be afraid to offer them to the Lord ; for he 
says, " I hate robbery for burnt offering." And elsewhere he 
expressly rejects the proceeds of an unlawful business, as an 
abomination to him. I should be afraid to put them into my 
own purse, lest they should make a hole therein, and escape, 
and carry with them whatever of lawful money might be there. 
I do not know how to advise, better than to have nothing to 
do with unlawful gains at all. 

So the man left them, and the pilgrims went on conversing 
with each other. 

Ard. Are there not some other kinds of unlawful business, 
in the gains of which good men are sometimes tempted to par- 
ticipate ? 

Th. Yes ; many. Any business which is carried on by de- 
ceit, which flourishes by the vices of men, which violates the 
laws of man, or the laws of God, is of this kind. The govern- 
ment imposes a tax upon foreign articles brought into the 
country. Some men defraud the government of this tax, by 



IN THE NINETEISKTH CENTURY. 



473 



bringing in their goods secretly, or giving a false account of 
them or of their value. And in this way are able to sell them 
at a lower price than the honest trader. Good people are 
sometimes tempted to buy these goods, because they are cheap, 
when they have reason to believe their cheapness is occasioned 
by some dishonesty. To do so, is to become partakers in the 
fraud. Some men have houses and other buildings to let. 
Those who are engaged in selling strong drinks, or in keeping 
gambling rooms, or in other business which lives upon the vices 
of men, wish to obtain such buildings, and offer a larger rent 
than those men who pursue an honest calling can afford to 
pay. The owner is often tempted to accept the highest offer, 
without questioning what business it is wanted for. But if he 
does, he becomes a partaker in the unlawful gains, to such 
amount as he receives above what his rent would be for a law- 
ful business. Another man raises grain for sale. At a manu- 
factory of intoxicating drinks he can obtain a larger price than 
he can for being converted into food for man or beast. If he 
sells for the purpose of having it converted into poison, I think 
he is manifestly a partaker in the unlawful gains of that busi- 
ness, to the amount of his greater price. 

Ard. It seems to be necessary, in these days, that good men 
should watch and pray, that they enter not into temptation. 

Th. Yes ; they need to take heed to the warning of the 
apostle : " They that will be rich fall into temptation and a 
snare, and into many foolish and hurtful lusts, which drown 
men in destruction and perdition. For the love of money is 
the root of all evil ; which, while some coveted after, they 
have erred from the faith, and pierced themselves through 
with many sorrows." 

By this time the pilgrims had come to the pillar of salt upon 
which was inscribed, "Remember Lots ioife" which they con- 
sidered a timely and salutary admonition. And they exhorted 
one another to avoid turning back in their hearts to the pleas- 
ures and allurements of this world ; but to hold on their 
Christian course, with diligence and zeal, that they might 
honor that holy name by which they were called. 



CHAPTER LXVL 

Then I perceived that the pilgrims came to the pleasant 
river which was by the way-side, called the river of the water 
40* 



474 



THE PILGRIM'S PROGRESS 



of life, upon whose banks the trees are green all the year round, 
and yield their fruits every month ; where the white lilies beau- 
tify the meadows, and fill the air with their fragrance ; of which 
place King David said, " He maketh me to lie down in green 
pastures ; he leadeth me beside the still waters. " In the midst 
of these grounds the pilgrims beheld a shepherd's lodge, and 
on coming up to it, a man named Spiritual-mind came out, and 
said, " Who shall ascend into the hill of the Lord ? and who 
shall stand in his holy place ? He that hath clean hands and a 
pure heart ; who hath not lifted up his soul unto vanity, nor 
sworn deceitfully. He shall receive the blessing from the 
Lord, and righteousness from the God of his salvation. This 
is the generation of them that seek him, that seek thy face, 0 
Jacob." 

Thoughtful. " Open to me the gates of righteousness ; I 
will go into them, and I will praise the Lord : this gate of the 
Lord, into which the righteous shall enter. I will praise thee ; 
for thou hast heard me, and art become my salvation." 

Ardent. "How amiable are thy tabernacles, 0 Lord of 
Hosts ! My soul longeth, yea, even fainteth for the courts of 
the Lord : my heart and my flesh crieth out for the living God 
Blessed are they that dwell in thy house ; they will be stih 
praising thee." 

So Mr. Spiritual-mind prepared them seats, and having made 
them comfortable, he inquired who they were, and whence 
they came ; and, having received answers to all his inquiries, 
he prepared them a supper and a lodging, for it was now 
night, and they had walked a long day's journey. And before 
they retired, they united in the following hymn : 

" The Lord my pasture shall prepare, 
And feed me with a shepherd's care ; 
His presence shall my wants supply, 
And guard me with a watchful eye ; 
My noon-day walks he shall attend, 
And all my nightly hours defend. 

" When in the sultry glebe I faint, 
Or on the thirsty mountains pant, 
To fertile vales and dewy meads, 
My weary, wandering steps he leads, 
Where peaceful rivers soft and slow, 
Amid the verdant landscapes flow. 

" Though in the paths of death I tread, 
With gloomy horrors overspread, 
My steadfast heart shall fear no ill, 
For thou, O Lord, art with me still ; 
Thy friendly crook shall give me aid, 
And guide me through the dismal shade." 



IN THE NINETEENTH CENTURY. 475 

The next day they walked again in the meadows, and drank 
of the waters of the river, which they found sweet to their 
taste, and refreshing to their spirits. Then said 

Th. " Oh that men would praise the Lord for his goodness, 
and for his wonderful works to the children of men ! Let them 
exalt him also in the congregation of the people, and praise 
him in the assembly of the elders." 

Ard. " O come, let us sing unto the Lord ; let us make a 
joyful noise to the Rock of our salvation. Let us come before 
his presence with thanksgiving, and make a joyful noise unto 
him with psalms. For the Lord is a great God, and a great 
King above all gods." , \ 

Sp. M. " Sing praises to the Lord which dwelleth m Zion : 
declare among the people his doings. I will declare thy name 
unto my brethren: in the midst of the congregation will I 
praise thee. I will give thee thanks in the great congregation : 
I will praise thee among much people. Sing praises to God, 
sing praises: sing praises unto our King, sing praises. For 
God is the King of all the earth : sing ye praises with under- 
standing." . 

Th. " Great is the Lord, and greatly to be praised ; and his 
greatness is unsearchable. One generation shall praise thy 
works to another, and shall declare thy mighty acts. I will 
speak of the glorious honor of thy majesty, and of thy won- 
drous works. All thy works shall praise thee, 0 Lord, and 
thy saints shall bless thee." 

Ard. " Let the people praise thee, 0 God ; let all the peo- 
ple praise thee. 0 let the nations be glad, and sing for joy; 
for thou shalt judge the people righteously, and govern the 
nations upon earth. Praise ye the Lord. Praise, O ye ser- 
vants of the Lord, praise the name of the Lord. Blessed be 
the name of the Lord, from this time forth, and for evermore. 

Sp. M. " Praise ye the Lord. Praise God in his sanctu- 
ary ; praise him in the firmament of his power. Praise him 
for his mighty acts ; praise him according to his excellent 
greatness." 

Th. I think I perceive a great difference between the praises 
of inspired men, and the songs of human composition which are 
so often heard. . 

Sp. M. Doubtless, those inspired by the Holy Spirit are 
much superior to those of mere human composition : but to 
what difference did you refer ? % ] 

Th. The inspired writer seems to be chiefly occupied with 
the divine perfections, which he contemplates and praises for 
their own excellence ; while the human composer is apt to 



476 



THE PILGRIM^ PROGRESS 



have his mind occupied with the favors he receives, and is fond 
of dwelling on these, and giving thanks for these. 

Ard. I have noticed it often. I have thought that some ap- 
pear to be fond of singing such pieces as, 

£ < When I can read my title clear 
To mansions in the skies, 
I bid farewell to every fear, 
And wipe my weeping eyes." 

Just as if my title was the thing of most importance in the uni- 
verse, and God would not be entitled to my praise and adora- 
tion, if I should not be saved. 

Sp. M. I suppose you do not mean to say that God is not 
to be praised for his favors. 

Ard. Oh no. I desire ever to be sensible of the greatness 
of his favors to me, who am one of the least and most unwor- 
thy of the subjects of his grace. Ingratitude is a great sin, 
and indicates great insensibility. I would have all his favors 
acknowledged ; but I would have his glorious perfections ac- 
knowledged also. And they are certainly of more importance 
than our little interests. 

Th. The fault consists in making our own interests so prom- 
inent, and having them occupy so large a space in our prayers 
and praises, as if they were the most important things. When 
in truth, in comparison with the perfections of the divine char- 
acter, the glory of God, and the praise to which he is entitled 
for his own excellence, they are as the small dust of the bal- 
ance, and not worthy to be mentioned. 

Sp. M. You both seem to be right. There is certainly 
danger, that selfish hearts will turn every thing into a selfish 
channel. And we have all so much selfishness remaining, that 
we are in danger of attaching too much importance to whatever 
concerns ourselves, and too little to other objects. The glory 
of the divine character certainly holds a very prominent place 
in the praises of inspired men, as it ought to do ; while the 
kindness and faithfulness of God to them is not forgotten, nor 
passed over in silence. 

Th. I have met with many who seemed not only to encour- 
age selfishness in this indirect way, by dwelling chiefly on our 
own things, rather than the things that are Jesus Christ's, but 
with some also who seemed to encourage it more directly, by 
erroneous instructions and exhortations. I have in my mind a 
method taken to give a child an idea of faith, which has been 
much extolled ; but seems to me to be radically wrong. It is 
in substance as follows : A child was much delighted with a 
few beads, which had been given her ; which her father per- 



IN THE NINETEENTH CENTURY. 477 

ceiving, told her to throw them into the fire. The child looked 
at him, as if to have a reason for such a sacrifice. He said, 
" Do as you please ; but you know I never told you to do any- 
thing which I did not think would be for your good." She 
complied, and the father told her to let them lie and bum up, 
and sav no more now, but that she should hear more about 
them another time. Some days after he brought her a box of 
larger beads and other toys, and gave her, and said, " These 
are yours, because you believed me, when I told you to throw 
those paltry beads into the fire. Your obedience has brought 
you this treasure. But now, my dear, remember, as long as 
you live, what faith is. I did all this to teach you the mean- 
ing of faith. You threw your beads away when I bid you, 
because you had faith in me that I never advised you but for 
your good. Put the same confidence in God ; believe every 
thing that he says in his word. Whether you understand it 
or not, have faith in him that he means your good." 

The great lesson here taught is, " have faith in him that he 
means your goody The child is taught to regard its own good 
as the great thing. Its attention is not directed to what is 
right; it is not directed to the glory of God ; it is not directed 
to the good of others. " He means your good: 9 And the in- 
ference is, if he did not mean your good, he would not be worthy 
of your trust. If he saw any other good in the universe of so 
much more importance than yours, as to be willing to give up 
yours, in order to secure that, he would not be worthy of your 
trust. However worthy he might be of the trust of those whose 
good he means to secure, you would be perfectly justifiable m 
refusing to trust a being who should be willing to give up your 
good for any other whatever. Job did not feel so, when he 
said: "Though he slay me, yet will I trust in him." Satan 
must be greatly relieved and strengthened in his refusing to 
trust in God, if he can believe in this doctrine ; for God does 
not mean his good in any thing he does. All the wicked who 
are finally cut off, must be in the same situation ; for, while ail 
things in the providence of God have worked together for good 
to them that' are saved, all things have also worked together 
for evil to them that are lost ; and God has meant it should 

hQ Ard One such justification of selfishness from an admired 
preacher or writer, and one esteemed as a good man, must do 
vastly more mischief than a more open advocacy of the same 
error, from one not thus regarded. _^ 

Sp M Certainly, And it is much to be regretted that men 
do not think more carefully before they adopt opinions, or 
modes of expression, which may lead others astray. 



478 



THE PILGRIM'S PROGRESS 



Ard. But I suppose it will be pleaded that God means the 
good of them that love and obey him ; and that they have a 
right to believe so. 

Sp. M. Yes. But this child had not yet begun to love and 
obey him ; and consequently, there was, as yet, no warrant for 
her believing that God meant her good. Besides, no such con- 
dition was expressed, or even implied. The child was exhorted 
to believe that God meant every thing for her good, and taught 
that to believe so is faith ; when there was, as yet, no evidence 
of its truth. If a thing is true, so that we are warranted to 
believe it, it is true before we believe it, and whether we believe 
it or not ; and we must have evidence that it is so, to warrant 
our believing it. Otherwise our believing it is not faith but 
presumption. 

Ard. What, then, is the nature of faith in God ? 

Sp. M. Confidence in his perfections. He is infinitely wise, 
and knows what is best. He is infinitely good, and chooses 
what is best. And he is infinitely powerful, and will accom- 
plish what he chooses. These perfections of his character, 
warrant us in exercising entire confidence that he will do what 
is best in all cases. Such confidence is faith in God. It com- 
mits all things to his disposal, in the assured expectation that 
he will do all things well. 

TL Whether well for me or not, depends on my character 
and conduct. I have no more reason to believe it will be all 
well for me, than I have to believe that I have chosen the glory 
of God as my chief good. If I have chosen the glory of God 
for my chief good, and God will do all for his own glory, then 
I have reason to believe that all things will be done so as to 
promote that which I have chosen as my chief good. 

Ard. Is it not a common idea that faith in Christ consists in 
the belief that he will save me ? 

Sp. M. Yes. Self being the great object of solicitude to men 
in their natural state, their ideas of religion are very apt to be 
modified by the inclinations of their hearts. They wish to be- 
lieve that their own interest is safe. And if they can think 
this is faith, and can obtain the slightest imaginary ground for 
such belief, they are very ready to think it faith, and call it by 
that name. 

Th. I have heard it said that saving faith is an appropriating 
faith ; by which I understand to be meant that the believer is 
expected to appropriate to himself the good things offered in 
the Gospel, and believe them his own. 

Sp. M. That sort of faith was formerly advocated in a book 
ealled the Gospel Mystery of Sanctification, and some other 
works. One of them says, justifying faith " is a real persuasion 



m THE NINETEENTH CENTURY. 



479 



in my heart, that Jesus Christ is mine, and that I shall have 
life and salvation by him ; and, that whatever Christ did for 
the redemption of mankind, he did it for me. Faith is a hearty 
assurance that our sins are freely forgiven us in Christ. And 
■when the ground of this faith is inquired after, he answers, it 
"is not because it is a truth before we believe it, but because 
it becomes a certain truth when we believe it ; and because it 
never will be true, except we do persuade and assure ourselves 
that it is so. We have no absolute promise or declaration in 
Scripture, that God certainly will or doth give Christ and his 
salvation to any one of us in particular ; neither do we know it 
to be true already by Scripture, or sense, or reason. " Only 
we are bound, by the command of God, thus to assure our- 
selves : and the Scripture doth sufficiently warrant us that we 
shall not deceive ourselves in believing a he : but according to 
our faith so shall it be to us." " This is a strange kind ol as- 
surance, far different from other ordinary kinds ; and therefore, 
no wonder if it be found weak and imperfect, and difficult to be 
obtained, and assaulted with many doubtings. We are con- 
strained to believe other things on the clear evidence we have 
that they are true, and would remain true, whether we believe 
them or no. But here our assurance is not impressed on our 
thoughts by any evidence of the thing ; but we must work it 
out in ourselves by the assistance of the Spirit of God. 

Th. It seems perfectly astonishing that such an account ot 
faith should be given by a grave and learned writer ; and still 
more so that it should have such multitudes to follow it, and 
be deluded by it, as I cannot doubt they are. 

Ard. I should think that a persuasion that Christ and his 
benefits are mine, must be founded on evidence that they are 
mine ; and that the evidences by which I may prove them to be 
mine must be laid down in the Bible. . 

Sp. M. Certainly. And hence we are required to examine 
ourseives, to prove our own selves, and not to be deceived. It 
must be a truth before I believe it; for it is my exercise ot 
savins faith in Christ, which unites me to him, and gives me 
an interest in him. And it is only a subsequent examination 
into that matter, and perception of the Scripture evidence, 
which can warrant me to believe that Christ is mine 

Th. And he says, it "becometh a truth when we believe it 
as if our believing a lie would turn it into a truth. No; it it 
is a lie before we believe it, it will continue a lie after we believe 
it; and our believing this lie, as the foundation of our religion, 
will render it all a lie. And the more firmly we hold it last 
the more certainly we shall perish with a lie in our right hand. 
Ard And he says : " Neither do we know it to be true al- 



480 



THE PILGRIM'S PROGRESS 



ready, by Scripture, or sense, or reason. Only we are bound 
by the command of God thus to assure ourselves. " To assure 
ourselves that something is true, of the truth of which we have 
no evidence from " Scripture, or sense, or reason !" This sur- 
passes all. Surely such belief is not faith. 

Sp. M. No ; its true name is presumption. Faith is a reli- 
ance upon testimony. It is believing upon evidence. Pre- 
sumption is believing without evidence. 

Th. Then doubting my own good estate, is not of course to 
be discouraged as unbelief. 

Sp. M. No ; for you may have reason to doubt it. 

Ard. "What is a good definition of faith in Christ? 

Sp. M. A cordial reception of the truths of the Gospel. In 
the Gospel the way of salvation through Christ is presented to 
the understanding and the heart. The understanding may as- 
sent to it, while the heart is opposed. That is no doubt the 
case with the devils, and will be the case with all the finally 
impenitent. They will have a clear and correct understanding 
of the truths of the Gospel, but they will not embrace them. 
The faith of devils is not a faith of the heart. But justifying 
faith embraces those truths in the heart. " With the heart man 
believe th unto righteousness." 

Th. "Why should faith, rather than repentance, or any other 
Christian grace, be the appointed condition of pardon and eter- 
nal life ? 

Sp. M. Because it is through the atonement of Christ that 
we obtain pardon and salvation. And a cordial approbation of 
what Christ has done, and of the way of salvation through him, 
seems, therefore, to be the proper condition of pardon. This 
exercise has what Christ has done for its direct object ; while 
repentance has sin for its direct object, and consists in loathing 
and abhorring it and ourselves on account of it, for its own evil 
nature, according to that declaration by the prophet, " Then shall 
ye remember your own evil ways, and your doings that were 
not good, and shall loathe yourselves in your own sight for your 
iniquities and for your abominations." 



CHAPTER LXVII. 

Thoughtful. I am inclined to think that these wrong notions 
of faith may have some influence in producing a complaint, 
which I have sometimes heard made against particular preach- 



IN THE NINETEENTH CENTURY. 



481 



ers, that they did not preach Christ. I have one in my mind 
at this time, who preached for months together, almost entirely 
about Christ. He preached the divinity of Christ, the divine 
and human nature of Christ, the atonement of Christ, the offers 
of mercy through Christ, the humiliation and exaltation of 
Christ, the doctrines of Christ, the precepts of Christ, the tem- 
per of Christ, the example of Christ, the safety of trusting in 
Christ, Christ judging the world, and the like. ^ But the com- 
plaint was only the more grievous, that he did not preach 
Christ. I inquired, and tried to find out what was meant by 
it ; but I could obtain very little light on the subject. I sus- 
pect, however, I have got it now : He did not exhibit Christ as 
these erroneous notions of faith exhibit him. He did not call 
upon his hearers to " have faitk in Christ, that he means your 
good" in every thing he does. Whatever view he took of 
Christ, he exhibited him as seeking the glory of his Father as 
his great end ; and making every less interest subordinate to 
that. 

Ardent. Of course, that would not please those who wanted 
a Christ to make their good his great object. 

Sp. M. I suppose the minister preached things about Christ, 
which the complainers did not wish to hear ; and omitted to 
preach what they did wish to hear. That was doubtless the 
reason of their complaints. 

Th. So that they would easily take occasion to say, he preach- 
es about Christ, and has a great deal to say about him; but he 
does not preach such a Christ to me as I want. 

Sp. M. But if he preached such a Christ as the Lord Jesus 
indeed is, such a Christ as died to make atonement, and rose 
again, and received the government of the world at his Father's 
hand, and is now administering it for the accomplishment of the 
oreat work on which he came into the world ; if he preached 
the same Christ into whose likeness we must be renewed, 
whose spirit we must possess, whose example we must follow ; 
the same Christ who will judge the world, and decide the ever- 
lasting state of every one ; it is of great importance that they 
be reconciled to him now, while the door of mercy is still 
open. 

Ard. Alas ! how many who now stand high in their own es- 
timation, are giving evidence, from time to time, as divine Prov- 
idence brings out their true temper, that the truth is not in 
them. 

" What strange perplexities arise ! 
What anxious fears and jealousies ! 
What crowds in doubtful light appear ! 
How few, alas, approved and clear ! 

41 



482 



THE PILGRIM 5 S PROGRESS 



« And what ami] my soul awake, 
And an impartial survey take ; 
Does no dark sign, no ground of fear, 
In practice or in heart appear 1 

" What image does my spirit bear 7 
Is Jesus formed and living there 1 
Say, do his lineaments divine 
In thought, and word, and action shine 1 

" Searcher of hearts, O search me still ; 
The secrets of rny soul reveal ; 
My fears remove, let me appear 
To God and my own conscience clear." 

Th. I should like to inquire of our host, what he thinks of 
some language which is very common, such as that Christ sat- 
isfied the law by suffering its penalty, and the like. 

Sp. M. I think it is adapted to convey erroneous ideas, 
which many of those who use it do not mean. What is the 
penalty of the law ? 

Ard. I suppose all will agree that it is eternal death.^ 

Sp. M. But none can think that the Lord Jesus Christ suf- 
fered eternal death in the space of three days. They must 
think he suffered something equivalent, and not the penalty 
itself. 

Ard. Perhaps so. And yet some say, that Christ, being 
God as well as man, could suffer vastly more, in the same time, 
than any mere man ; and therefore he might suffer as much, 
in his life and death, as would have been suffered by those 
he redeems, if they had endured the penalty of the law in their 
own persons. 

Sp. M. This would involve the doctrine of the Godhead suf- 
fering. For if Christ suffered only as a man, a doctrine em- 
braced by the Church generally, it is plain that he could not, 
in any short time, have suffered what one individual will suffer 
in an endless duration. The connection of the divine and hu- 
man natures, in the person of Christ, gave value to his suffer- 
ings, though it did not increase their quantity. Considering 
the dignity of his person, the brief sufferings he endured were 
sufficient to honor the law, and declare the righteousness of 
God, and thus open the way for a free and full pardon to be 
offered to sinful men. 

Th. Are there not other objections also to the representa- 
tion that Christ suffered the penalty of the law ? 

Sp. M. Yes. The penalty of the law, as endured by those 
that are lost, must include remorse of conscience, as well as the 
displeasure of Jehovah. The Lord Jesus Christ could never 
have endured this without consciousness of guilt ; but he al- 



IN THE NINETEENTH CENTURY. 



483 



ways felt conscious of innocence. And lie never felt himself 
to be an object of the Father's displeasure ; for the Father 
uniformly said of him, "This is my beloved Son, in whom I am 
well pleased." 

Th. Is not this notion inconsistent with that leading Gospel 
doctrine, the forgiveness of sins ? 

Sp, M. Certainly. For if the penalty is endured, it is not 
remitted. Pardon, forgiveness, and remission, are the same 
thing. If a debt is paid, it is not remitted. If the punishment 
which the law demands is fully endured, nothing is remitted. 
Forgiveness of sins is the remission of the punishment which 
those sins deserve. And this is the Gospel method of salva- 
tion. It is not by having the penalty of the law endured by 
ourselves, or by a surety for us. It is by having it remitted. 
Paul said to his countrymen, of Christ, " Be it known unto 
you, therefore, men and brethren, that through this man is 
preached unto you the forgiveness of sins." Our Lord said of 
the sacramental cup, " This is my blood of the New Testament 
which is shed for many, for the remission of sins." Peter said 
to Cornelius, " To him give all the prophets witness, that 
through his name, whosoever believeth in him shall receive re- 
mission of sins." The Psalmist prays for the pardon of sin : 
"For thy name's sake, 0 Lord, pardon my iniquity; for it is 
great." The Gospel doctrine, then, in all ages of the world, 
has been, and is, not the doctrine of the payment of debts, but 
of the forgiveness of sins. The punishment which sinners de- 
serve, is freely remitted, for the sake of Christ's atoning blood, 
to all that repent and believe. 

Th. To teach, then, that Christ suffered the penalty of the 
law, is to teach a justification by law, and not of grace ; and 
it takes away the Scripture doctrine of forgiveness altogether^ 

Sp. M. It does so. But I trust that many who use this 
language do it without thinking of its import, and do not mean 
to deny the forgiveness of sins. 

Th. Then they ought to be more careful of their language ; 
and not adopt a phraseology which must lead their hearers 
astray. 

Ard. Those also who expect to be saved by suffering all the 
punishment which their sins deserve, exclude themselves from 
the salvation of the Gospel. If the Gospel offers forgiveness 
of sins, those who expect to get to heaven by any other means, 
will be disappointed. And if any suffer, in their own-persons, 
all that their sins deserve, whether that is done in this life, or 
after death, that excludes them from forgiveness. The con- 
vict who comes out of prison, after having endured all that the 
law denounces for his crimes, is not pardoned. He comes out 



484 



THE PILGRIM'S PROGRESS 



as matter of right, and claims his discharge by the law. There 
is no pardon in the case. 

The pilgrims were now beginning to think it time to be go- 
ing on their way, and they spent the evening chiefly in making 
inquiries of Mr. Spiritual-mind, and in receiving cautions and 
directions, to guard them against the dangers to which they 
were likely to be exposed. Then said 

Ard. I suppose there will be no particular danger in passing 
By-path meadow, since Giant Despair was slain by Great-Heart 
and his company, and his castle demolished. 

Sp. M. Another giant has taken possession of the premises, 
and erected a stronger castle, the Giant Presumption. He 
has numerous bands of men under his direction, which are con- 
tinually roaming the country, and doing unspeakably more mis- 
chief than was ever done by Giant Despair. 

Ard. How shall we guard against his power, and the wiles 
of his emissaries ? 

Sp. M. By keeping close in the straight and narrow way, 
and refusing to be persuaded to go a step out of the way, on 
any account. Though a giant in strength, he prevails more by 
his subtilty. He calls himself, and is called by his followers 
Great Faith. You will meet with his emissaries under many 
names and disguises. Perfectionists, Unionists, Campbellites, 
Millerites, Annihilators, Universalists, Mormons, Transcen- 
dentalists, Swedenborgians, Fourierites, Anti-punishment men, 
<fec, all engage harmoniously in his service. Having filled the 
region formerly occupied by Giant Despair, it is thought he is 
aiming to get possession of the Delectable mountains. But as 
yet, those who carefully consult the King's book, and walk ac- 
cording to its directions, escape, while those who are careless 
of their ways, are continually getting entangled and overcome 
by him. 

So the pilgrims went on their way ; and they had not gone 
far before they saw a man in the road before them, apparently 
waiting till they should come up, whom they afterwards found 
to be Mr. New- way ; and when they came up, he addressed 
them as follows : 

I perceive you are pilgrims, and that the fashion of your 
garments is the same as was that of our grandfathers. And I 
suppose you will be as particular with your opinions also, as 
with the cut of your garments. 

Th. We are quite satisfied with both ; and especially after 
all the new things which have been offered to us, which we 
have not found in accordance with the old rule, the King's 
book. 

N. W. I have made some discoveries in theological science, 



IN THE NINETEENTH CENTURY. 



485 



which I claim as great improvements, not so much affecting the 
doctrines, as the philosophy of religion ; and I should be glad 
to impart the knowledge of them to any who are disposed to 
learn. 

Ard. If we can learn better to understand the King's book, 
or more deeply to feel its power, we should be glad to do so. 

JV. W. That is just what I propose to impart. There are 
some old notions which have very much embarrassed the doc- 
trines of grace ; but I have found out a way by which they 
can be disencumbered of them. They are nothing but i' as- 
sumptions," and when they are laid aside, the greatest ob- 
jections to those doctrines are taken out of the way. 

Th. From whose minds are those objections removed ? 

N. W. From the minds of thinking men, who are willing to 
examine truth, and reason upon it, and see its consistency, when 
it can be disencumbered, as has been said, of those unfounded 
assumptions. 

Ard. What are the assumptions you refer to ? 

N. W. One is, " that sin is the necessary means of the 
greatest good;" and another is, "that God could prevent all 
sin, or the present degree of it, in a moral system." 

Th. Why could not God prevent sin among his intelligent 
creatures, if he had seen best not to have it take place ? 

N. W. It is not for me to tell why he could not ; it is for 
you to show that he can. 

Th. To show that he can, I think it sufficient to say that he 
is the Creator of all those beings among whom sin exists. If 
he did not choose that they should sin, I think he would have 
prevented them from sinning. 

N. W. How could he prevent them from sinning ? 

Th. By willing it ; just as he accomplishes every thing else. 
He said, " let there be light, and there was light." He would 
only need to say, let all intelligent creatures be holy, and they 
would be holy. 

JV. W. In governing moral agents, God must use moral 
means. He must set" light and motives before their minds. 
" We do not think that any act of a creature brought into ex- 
istence by the mere efficiency of God, can be an accountable 
act." 

Th. Do you think the Holy Spirit does any thing else, in 
order to convert a sinner, than simply to present motives, and 
use the influence of moral suasion ? 

N. W. I do not pretend to know whether he does or not. 

Th. Yet you pretend to know that the human mind is such 
that it cannot be governed by divine efficiency without destroy- 
41* 



486 



THE PILGRIM'S PROGRESS 



ing its free agency. Do you not think that God wishes to 
convert every sinner ? 

JV. W. I believe " that God not only prefers, on the whole, 
that his creatures should forever perform their duties rather 
than neglect them, but purposes, on his part, to do all in his 
power to promote this very object in his kingdom." 

Th. If any sinner is not converted, then, it is because God 
cannot convert him, without using more means than it is pro- 
per for him to use in that case. 

JV. W. Yes. He might increase the means, so as to con- 
vert that sinner ; but in so doing, he might derange some other 
part of his system of moral influences, so as ultimately to do 
more hurt than good. 

Ard. How much more simple to refer it all to the sovereign 
will of God, who speaks, and it is done. When God wills the 
conversion of a sinner, he is converted. 

JV. W. That is the best way for some people, w T ho do not 
care about inquiring into the philosophy of things. But some 
like to inquire, and understand as much as they can. 

Ard. I wish to know all that is revealed. And I am satis- 
fied to stop where revelation stops. I think that teaches us, 
that when God wishes to convert a sinner, he speaks the word, 
and it is done. 

JV. W. What reason do you give why all are not con- 
verted ? 

Ard. " I thank thee, 0 Father, Lord of heaven and earth, 
that thou hast hid these things from the wise and prudent, 
and hast revealed them unto babes : even so, Father, for so it 
seemed good in thy sight.' ' 

JV. W. Do you not think the Spirit strives to convert every 
one ? 

Ard. No, indeed. I think he converts every one whom he 
strives to convert. I think it would be highly dishonorable to 
the blessed Spirit, to say he strives to convert sinners, and finds 
himself unable. 

JV. W. Do you not admit that he wishes to have all men 
yield holy obedience, and commands them to yield it ; and 
sends them many entreaties, and warnings, and the like, saying, 
" As I live, saith the Lord God, I have no pleasure in the death 
of the wicked ; but that the wicked turn from his way and 
live ?" Is all this sincere, or do you say the holy God is in- 
sincere in all this ? 

Ard. I believe it is all sincere. And yet, I believe that God 
has decreed whatsoever comes to pass. 

JV. W. So do I. But perhaps not in the same way you do 

Ard. How is it ? 



IN THE NINETEENTH CENTURY. 



487 



JV. W. God looks at all his creatures, and sees what de- 
grees of influence they would need to make them obedient, and 
concludes whether it is better that he should use that influ- 
ence and make them obedient, or let them alone to have then* 
own choice. So he does the best he can. He would prefer 
haying them all obedient, if they would be. But he does not 
prefer" to make them all so, because it would take too much of 
this moral influence. That is the way he decrees whatever 
comes to pass, some things because he chooses them for their 
own sake, and some because they are the best he can have. 

Th. That is a strange view of the Divine Being. I Uke the 
old view better. I love to contemplate him as a Being who 
has all power, and wisdom, and goodness ; as one who knows 
what system of events will bring into existence the greatest 
amount of good in the intelligent universe, and will bring it to 
pass. So that we may say, with the apostle, as the wheel of 
events rolls on, " We know that all things work together for 
good to them that love God, to them who are the called ac- 
cording to his purpose." And when any event takes place 
which & is distressing in itself, it is so refreshing to think that 
infinite wisdom sees this to be best ; I do not mean the best 
that can be done for want of more power, but the best that in- 
finite wisdom can devise, and infinite goodness desire. 

JST. W. But do you not think that God '-' prefers, all things 
considered, holiness to sin, in all instances, in which the latter 
takes place?" 

Th. No ; else he would bring it to pass. I think God 
chooses that every event should take place just as it does, be- 
cause he saw it to be wisest and best, that every event should 
take place just as it does. t m 

N. W. Then you hold to the old doctrine, that " sin is a 
good thing ;" you hold, that " sin is theory end of man's cre- 
ation, the highest end of his being, the chief end of man ;" 
that " mankind are bound to believe that they shall please and 
glorify God more by sin, than by obedience, and therefore act 
accordingly." 

Th. No ; I do not hold any such things ; and I consider it 
as a slander to have them imputed to me. And I never heard 
of any that held so ; and I consider you as a slanderer of our 
venerable fathers, when you impute to them sentiments which 
they would, every one, have rejected with abhorrence. They 
believed, as I do, that whatever takes place is for the best ; and 
that the sin which takes place God makes the means of good ; 
and so, as the means of good, he chooses it should take place. 
As to the sin of Joseph's brethren, in selling him into Egypt, 
they believed that his brethren "thought evil against him, 



488 



THE PILGRIM'S PROGRESS 



while God meant it unto good." And as to the sin of Judas, 
in betraying Christ, they did not think it was " a good thing ;" 
but they thought it was the means of Christ's death, which 
was the means of making atonement for the sins of the world. 
The evil they condemned ; but the good they rejoiced in, and 
gave thanks for ; saying with the apostle, in relation to that 
event, " thanks be unto God for his unspeakable gift." 



CHAPTER LXVIII. 

New-way. I still insist that it would be better if there was 
no sin, and no misery, in the universe. And I am so sure of 
this, that I conclude, since God has not hindered sin and mis- 
ery from coming into existence, it was because he was unable 
to hinder them. 

Thoughtful. I should not be quite so sure that I understood 
all things, when I had seen but a small part of them, I 
should conclude, that if God is infinite in knowledge, he knows 
what is for the best ; if he is infinite in goodness, he chooses 
what is for the best ; and if he is infinite in power, nothing can 
prevent him from accomplishing what he sees for the best. 
You choose rather to limit his power, than believe that he can 
bring good out of evil, and make sin the means of any good ; 
while I, not seeing any occasion to limit the power of God, con- 
clude that the sin and misery which exist, must be the means 
of good in some way, whether I can discover it or not, 

N. W: Say it out. Tell us that " sin is the very end of 
man's creation, the highest end of his being, the chief end of 
man." 

Th. I always think a man feels his deficiency in fair argu- 
ment, when he resorts to abuse and misrepresentation. If you 
think my views wrong, and are able to show wherein, with de- 
cency and clearness, do so. I think that mercy is a glorious 
attribute of God, and that it is desirable it should be seen, in 
its full and perfect exercise. But, in order that mercy should 
be exercised, there must be sinners to save. And if sinners 
are to be saved, Christ must die. And if Christ must die, he 
must have betrayers and murderers. If sin had never come 
into the world, and men had never been redeemed by the blood 
of Christ, there could have been nothing known of the mercy 
of God : this glorious trait of his character had been forever 



IN THE NINETEENTH CENTURY. 



489 



unseen. I believe that in connection with the work of redemp- 
tion, in its final results, enough more will be seen of the glo- 
rious character of God, than could have been seen without it, 
to show the wisdom and goodness of that system of events, 
which includes the redemption of sinners, and stop every 
mouth, and lead all intelligent beings to conclude it was best 
that man should fall. 

iY W. If God chooses on the whole to have all things take 
place just as they do, then he chooses that all the sin which 
takes place, should be committed ; and how can he be sincere 
in forbidding it ? 

Th. In his prohibitions he expresses his feelings towards sin, 
as it is in its own nature. Sin is wrong. And when God for- 
bids it, he expresses its true nature, and his real feelings to- 
wards it. But when he decrees it, and brings it to pass in his 
providence, he indicates what his judgment is of its results. In 
all those cases in which he decrees it, it is because the good of 
the results overbalances the evil, and renders it on the whole 
desirable that the event should take place. As in the case of 
the death of Christ, by wicked hands, more good than evil has 
resulted from this event, so that it has always been regarded 
by the Church a matter of thankfulness and praise, that Christ 
lias died. 

JV. W. If I could know beforehand, that the sin which I am 
about to commit will be, on the whole, for the best, then it will 
be my duty to commit it, will it ? 

Th. No, indeed. What is best on the whole is not the rule of 
your conduct. Your knowledge is not sufficiently extensive to 
render it the proper rule for you, if there were no other objec- 
tion. What is right in itself, as expressed in the divine law, is 
a suitable rule. This is easily understood, and applied to all 
cases. 

JY W. " It is extensively maintained that virtue consists m 
utility, that is, that such is" the nature, relations, and tenden- 
cies of things, that greater happiness will result from virtue or 
holiness, than from vice or sin. How then can sin, in the na- 
ture of things, be the necessary means of greater good ?" 

Th. Do you maintain this sentiment ? 

JSf. W. It is not necessary for me to say whether I do or 
not. It belongs to you to answer the objection which grows 
out of it. ; 

Th. If virtue was founded in utility, vice would be founded 
in inutility. But I do not admit any such sentiment ; and I 
think you ought to avow and defend it, if you believe it ; or 
else not bring forward objections which you do not yourself 
believe, The rain and the sun are very useful, but they are 



490 



THE PILGRIM'S PROGRESS 



not virtuous. A man may act with a bad intention, and, by 
mistake, accomplish good, while he intends evil. But he is 
not virtuous. It is right for God to make what is best on the 
whole, the rule of his decrees and providence, provided only 
that he maintains the eternal principles of moral rectitude. If 
he could have a good reason for sending Joseph into Egypt, 
he was justified in making use of his brethren as instruments 
in sending him there, provided he did not infringe upon their 
moral agency, nor violate any rule of rectitude. 

N. W. I think it wrong for God to decree that a man should 
sin, and then punish him for doing it. 

Th. So Arminians said a great while ago. But the objec- 
tion has no more force now than it had in the days of Paul. 
" Thou wilt say then unto me, why doth he yet find fault ? for 
who hath resisted his will ?" Do you need to be told why God 
finds fault ? He finds fault with our bad intentions. In the 
case of the king of Assyria, (Is. x. 7,) "Howbeit, he meaneth 
not so, neither doth his heart think so ; but it is in his heart to 
destroy and cut off nations, not a few." He found fault with 
the bad intention of Joseph's brethren ; for, while God meant 
good to him, they meant evil. And so in all cases. He over- 
rules our wickedness, and makes it accomplish the good he 
designs ; but he blames us for the evil we intend ; and will 
punish us for it, except we repent. 

JV. W. How can he require men to repent of having done 
that which was wisest and best ? Why should I wish I had 
done that which was not best ? 

Th. True repentance consists in sorrow for sin for its own 
evil nature. The repentance of Judas consisted in sorrow 
for sin for its consequences, and wishing he had done differ- 
ently. If you have sinned, with as much advantage to the 
universe as Judas did, that is no reason why you should not 
loathe and abhor your sin for its own evil nature, and yourself 
on account of it. I would have you exercise true repentance, 
not the repentance of Judas. 

Ard. I should like to know how Mr. New- way thinks sinners 
can be converted. 

N. W. The Spirit of God will convert them if they do not 
resist his influences. But " in all cases the grace of God may 
be effectually resisted." 

Ard. What will his influences do ? 

N. W. " He brings the truths of the Bible into contact with 
the understanding and moral sensibilities of the sinner, in such 
a manner, that he is induced or persuaded voluntarily to shun 
the threatened evil and choose the proffered good." "We 
know of no other effectual hold which this divine agent can 



IN THE NINETEENTH CENTURY. 



491 



have on the sinner whom he would turn from the error of his 
ways." To change the heart by direct agency I conceive to be 
impossible. " If there were no other way to overcome the 
selfish principle but by direct assault, then, for aught we can 
see, the moral transformation of the soul were hopeless, even 
to Omnipotence. " 

Th. What need of any influences of the Spirit at all ? 

JST. W. " The necessity of the influence of the Holy Spirit 
in regeneration results solely from the voluntary perverseness 
of the sinner's heart." 

Th. Then you do not think the angels in heaven need any 
of the influences of the Holy Spirit to produce their holy af- 
fections ; and the man Christ Jesus, who never had any " vol- 
untary perverseness of heart," could have had no influences of 
the Spirit to make him holy. 

N. W. That is not for me to say. 

Th. It ought to be for you to say. If your scheme has left 
so many matters unsettled, I think it time for you to review it, 
and settle some fundamental principles. The angels are de- 
pendent, and need the Holy Spirit to continue them holy, as 
really as sinners do to make them so. The man Christ Jesus 
was eminently full of the Holy Spirit from the time of his bap- 
tism. At that time a dove descended and rested upon him, m 
token of his receiving abundant qualifications from the Spirit 
for the work on which he was about to enter. The prophet 
says of him, " And there shall come forth a rod out of the stem 
of Jesse, and a branch shall grow out of his roots. And the 
Spirit of the Lord shall rest upon him, the spirit of wisdom 
and understanding, the spirit of counsel and might, the spirit 
of knowledge, and of the fear of the Lord." -Behold my 
servant whom I uphold ; mine elect, in whom my soul de- 
liohteth ; I have put my Spirit upon him : he shall bring iorth 
Judgment to the Gentiles." And at the commencement of his 
ministry, he is represented as saying, "The Spirit of the Lord 
God is upon me ; because the Lord hath anointed me to preach 
good tidings unto the meek : he hath sent me to bind up the 
broken-hearted, to proclaim liberty to the captives, and the 
opening of the prison to them that are bound." I cannot think 
that these were miraculous influences only ; but all the influ- 
ences which are employed in producing holy affections. What 
do you think is the temper of the sinner's mind by nature I 
N. W. I think it is wholly sinful, being wholly selfish. 
Ard. That sounds right. 

Th. Perhaps it is not exactly right, however. What do you 
mean by that ? . 
N. W. I mean that every man by nature seeks his happiness 



492 



THE PILGRIM'S PROGRESS 



in the things of this world. That is what I mean by selfish- 
ness. But the converted man seeks his happiness in God and 
his favor. 

Th. Then he is equally selfish in both, according to the gen- 
eral and authorized use of terms. For you make his own hap- 
piness his ultimate end in both cases. 

N. W. Certainly. " Of all specific voluntary action, the 
happiness of the agent, in some form, is the ultimate end." 
A choice which does not terminate on personal happiness as its 
ultimate end, is a choice without a reason. 

Th. Not so. A man may love God for what he is in him- 
self. Is that a choice without a reason ? He prefers that God 
should glorify himself, because he is worthy to be thus glori- 
fied. Is that a choice without a reason ? 

JV. W. I think such a choice contrary to human conscious- 
ness. 

Th. You mean your own consciousness, perhaps ; but you 
are not authorized to say it is contrary to the consciousness of 
others. Multitudes have thought themselves conscious of such 
an experience, and have considered it Christian experience. If 
you have had no such experience, allow me to admonish you to 
renounce your hope, and not resume it, till you have such an 
experience to found it upon. 

JV. W. My theory of Christian experience is this : " Let the 
sinner, as a being who loves happiness, take into consideration 
the question whether the highest happiness is to be found in 
God or in the world. Let him pursue the inquiry until it re- 
sults in the conviction that such happiness is to be found in 
God only ; and let him follow up the conviction with that in- 
tent and engrossing contemplation of the realities which truth 
discloses, and with that stirring up of his sensibilities in view of 
them, which shall invest the world, when considered as his only 
portion, with an aspect of gloom, and even of terror, and which 
shall chill and suspend his present active love of it ; and let the 
contemplation be persevered in, till it shall discover a reality 
and an excellence in the objects of holy affection, which shall 
put him upon direct and desperate efforts to fix his heart upon 
them ; and let this process of thought, of effort, and of action, 
be entered upon as one which is never to be abandoned, until 
the end proposed by it is accomplished — until the only living 
and true God is loved and chosen, as his God forever ; — and 
we say, that in this way the work of his regeneration through 
grace may be accomplished." 

Th. Let me see if I understand this process. 1. The selfish 
principle is suspended ; that is, the present love of the world. 
2. Self-love takes its place ; which is a mere desire of happi- 



IN THE NINETEENTH CENTURY. 



493 



ness, and is neither holy nor sinful. All opposition to God and 
aversion to holiness ceases. 3. The sinner becomes favorably 
inclined, has sincere desires after holiness, and is disposed to 
exert himself to the utmost to do his duty. He makes direct 
and desperate efforts to fix his heart upon the objects of holy 
affection. In all this he is using the means of regeneration, 
without either holy or sinful exercises. 4. He succeeds, at last, 
in choosing God and his service, as the best means of securing 
his own happiness forever. Is this the process ? 

JV. W. Yes ; that is it, in substance, in every case of regen- 
eration. 

Th. No, never. A man may be converted from one degree 
of selfishness to another, in that way ; but no man is ever so 
converted to God. A change of heart is quite a different change 
from that. 

JSf. W. Pray tell your reasons for so decided a condemnation 

of it. . . 

Th. There is no suspension of the selfish principle, till the 
sinner submits unconditionally to God. There is no period be- 
fore regeneration, that the sinner actually becomes neutral, and' 
performs actions which have no moral character. The sinner 
does not take God as the portion of his soul in consequence of 
any " direct and desperate efforts," to that effect. When the 
love of God is shed abroad in his heart, it is so easy that he 
cannot help it ; and he does not need any desperate efforts. It 
is amazing to me, that any one who has experienced a change 
of heart should be disposed to listen a moment to such dreamy 
philosophy. 

Ard. I would rather adhere to the old doctrine, that " the 
Holy Spirit does by direct efficiency change the heart, and thus 
produce holy affections." 

Th. To show that this progressive philosophy is wrong, it is 
sufficient to advert to the directions which the Bible gives to 
sinners. " My son, give me thy heart, and let thine eyes ob- 
serve my ways. — Wash you, make you clean; put away the 
evil of your doings from before mine eyes; cease to do evil, 
learn to' do well. — Let the wicked forsake his way, and the un- 
righteous man his thoughts ; and let him return unto the Lord, 
and he will have mercy upon him ; and to our God^for he will 
abundantly pardon." Here are certain definite things to be 
done ; but there are no directions to set about suspending the 
selfish principle, to get ready to take them into consideration, 
nor make " desperate efforts," or any thing like it. 

Then Mr. New- way fell behind, and the pilgrims continued, 
as follows : 

Ard. I should like to hear something more about the Holy 
42 



494 



THE PILGRIM'S PROGRESS 



Spirit's striving to convert sinners, and finding himself unable. 
I hear a great deal of language which implies that, from people 
whom I can scarcely think to mean so. 

Th. I think we may lay this down as a fundamental truth, 
that whatever the Holy Spirit strives to do, he does. He is 
not such an agent as to begin to do any thing, and be unable 
to finish. 

Ard . Is it not commonly thought that the Holy Spirit strives 
with sinners in general under the Gospel, and endeavors to per- 
suade them to attend to its call, sometimes with success and 
sometimes without ? 

Th. We often hear language which might be so understood. 
And it is entirely consistent with the views of Mr. New- way, 
and all the Arminians. But I do not think any one who means 
to take the Bible for his guide, will choose to use language 
which teaches that the Holy Spirit cannot do all he strives 
to do. 

Ard. What is meant by the declaration, u My Spirit shall not 
always strive with man?" 

Th. It was spoken to Noah, as an intimation how long he 
would suffer the word spoken through him to be opposed and 
rejected, which was a hundred and twenty years longer, while 
the ark was in building. The same way, that is, through the 
word, the Holy Spirit strives with the wickedness of the wicked 
now ; and they grieve him by their opposition to the truth. 

Ard. You think it is the power of God that awakens the sin- 
ner, and produces conviction of sin, do you not ? 

Th. Certainly ; it is the power of God. But it is not so 
clear, that it ought to be considered a part of the office work 
of the Holy Spirit. That seems to be rather to produce holy 
affections. Those in hell will have awakening and conviction, 
of the same nature that sinners do here ; but I do not recollect 
any scripture which implies that the Holy Spirit will have any 
office work to do in hell. After the day of judgment, his 
office work will be in heaven. 

Ard. I thought you did not say quite enough to Mr. New- 
way in relation to the question, whether God could create a 
world of intelligent creatures, and keep sin out of it. 

Th. It is hard to talk with such a man. He is so dark and 
doubtful about his own statements, and so ready to misconstrue 
those of others. This age has scarce furnished an example of 
so unfair a disputant. I wished, therefore, to say but little to 
him. 

Ard. He seems to think that intelligent creatures are such as 
the Divine Being himself cannot control. And that the choice 
to the divine mind at the creation was, between having a race 



IN THE NINETEENTH CENTURY. 



495 



of intelligent creatures whose actions he should not be able to 
control, or having no intelligent creatures at all. 

Th. Yes ; that seems to be his view of the subject. But I 
think there is another view of it which may be taken. Suppose 
a period antecedent to the work of creation. Suppose the Di- 
vine Being engaged in deliberation respecting that work. Sup- 
pose the inquiry to be, whether it is best to have intelligent 
creatures which should be mere machines, if that could be, 
Or, was it best to have intelligent creatures which should be 
incapable of being controlled in their moral actions. Or, was 
it best to have intelligent creatures which should be free and 
accountable agents, and yet entirely under the control of the 
Divine Being ? A few profess to believe the first plan was 
adopted. Mr. ]NTew-way and the Arminians appear to believe 
the second plan was adopted. I believe the third plan was 
adopted. And I suppose that most men will admit, that, if it 
was possible, the Divine Being could not hesitate in preferring 
it. If the third plan was possible, if God could make intelli- 
gent and accountable creatures, who should be entirely under 
his control, who should be subjects of probation, be capable of 
virtuous and vicious conduct, feel in themselves conscious of 
being praise or blameworthy, according as their acts are right 
or wrong, and be suitable subjects of future rewards and pun- 
ishments, all will admit that these would be the creatures he 
would make. But if he should make a world of accountable 
creatures whom he could not control, he could not have any 
plan to accomplish by them, which would not be liable to be 
entirely frustrated. If he made them, intending they should be 
always holy, they might sin, and fill the world with misery. If 
he intended they should be suitable subjects of redeeming 
grace, they might not sin, and so might disappoint the most 
important end for which the world was made. Whatever wise 
and benevolent plans he had formed, and designed those crea- 
tures to be fit instruments to execute, would all be liable to be 
defeated through their perverseness. If he wanted Joseph to 
go into Egypt, his brethren might take his life, as they at first 
counselled to do. If he wanted to have his people so treated 
in Egypt as to make them willing to leave it, he would not be 
able°to " turn the heart of the Egyptians to hate his people, and 
to deal subtilly with his servants." If he wanted the kings of 
the earth " to agree and give their kingdom to the beast, until 
the words of God should be fulfilled," he would not be able to 
" put into their hearts" thus to " fulfil his will." Creatures of 
this sort, whom he could not control, would never be suitable 
instruments to accomplish any of his wise and benevolent de- 
signs. And we may be certain that he would not make his 



496 



THE PILGRIM^ PROGRESS 



intelligent creatures such, if it was possible to make them de- 
pendent and yet active. If he could make them intelligent, 
accountable creatures, and yet such as he could control, in all 
respects, without doing any violence to their moral agency, we 
may be certain that these are the creatures he would make. 
And why should we not believe that we are such creatures ? 
Are we conscious that we choose between objects before us ? 
So we should be, if God caused us to choose. Are we con- 
scious that it is we that walk in God's statutes, and keep his judg- 
ments and do them ? So we should be, if it was he that put 
his Spirit within us, and caused us to walk in his statutes. Are 
we conscious that it is we who repent, and believe, and obey ? 
So we should be, if it was he that caused us to repent, believe, 
and obey. Are we conscious that it is we who work out our 
own salvation with fear and trembling ? So we should be, if 
it was he that worketh in us both to will and to do, of his good 
pleasure. Does any one say he does not feel any influence from 
without ? Nor does he feel sensible of those influences which 
other spirits exert upon him, only by their effects. No one can 
say, he is conscious that no influence from without is exerted 
upon him. If there is any impossibility involved in the decla- 
ration that God can make a free and accountable agent, who 
shall be subject to his entire control, let that impossibility be 
shown. It cannot be shown. For Omnipotence can do any 
thing which does not involve a contradiction ; and there is no 
contradiction in that. If God has decreed that a man shall 
act freely, it is no contradiction to say, that he does act freely, 
and that the divine decree secures his acting freely. If we were 
to affirm, that, if God has decreed that a man shall act freely, 
that decree hinders him from acting freely, such a declaration 
would be a contradiction. But there is no contradiction in 
affirming, that God has made angels, and men, and devils, in- 
telligent and accountable agents, and yet so that they are under 
his entire control, and that he can do his pleasure in the armies 
of heaven, and among the inhabitants of the earth, and none 
can stay his hand, or resist his will, or say unto him, What do- 
est thou ? 

Ard. It is certainly the most comforting doctrine to believe 
that God can do all he desires, and is therefore a being whom 
we can trust at all times. 



IN THE NINETEENTH CENTURY. 



497 



CHAPTER LXIX. 

By this time the pilgrims were approaching the stile which 
led over into By-path Meadow, and they perceived near it a 
large building, apparently intended for the residence of many 
persons, and if they might judge from the number of faces they 
aw at the windows, very well filled. As they approached, 
Mr. Confident came out, and invited them in, saying : 

Walk in, brethren, and refresh yourselves. This way is very 
rough, and your feet tender, I perceive ; and we have a very 
interesting company of pilgrims in the house, with whom you 
can spend some time very profitably. Walk in ; this is the 
place where Mr. Bold and myself have been recently stationed 
for the instruction of pilgrims. And we have a very goodly 
company of both sexes, who have made great advances in holy 
living, and can, no doubt, help your progress much. 

Ardent. I would rather go forward in our journey. For 
though the way just here is rather rough, and my feet tender, 
I think that is no reason for stopping, but rather for pressing 
on with the greater diligence ; I wish to imitate a saint of old, 
whose motto was, " Faint, yet pursuing." 

Confident. But we can give you something to relieve your 
faintness, and furnish you with sandals which will be easy to 
your feet ; and help you greatly, in every way. Come in, 
come in. 

Th. What evidence do you offer us, that you are authorized 
to say these things to us ? 

Con. Our great success. Since Mr. Bold and myself have 
united our efforts, this institution has been greatly built up, 
and our pupils have made wonderful progress in holy living. 
And, through their preaching and ours, in various places, the 
true views of Christian perfection are making great advances. 

Th. Success did not prove Jacob and his mother right in 
their attempt to obtain the blessing from Isaac which he de- 
signed for Esau. Success did not prove Mahomet right in the 
doctrines he propagated so rapidly. We do not admit that 
principle at all. 

Con. I was once weary and heavy laden, as you are ; and 
went mourning from day to day. I longed after holiness, but 
could not find it. I " knew not the Gospel in my daily expe- 
rience, as a hfe-giving and peace-giving Gospel." I was " per- 
petually and vainly struggling, by dint of resolutions, against 
42* 



498 



THE PILGRIM'S PROGRESS 



the resistless current of carnal propensities. In this hopeless 
bondage I was daily crying out, ' Who shall deliver me from 
the body of this death ?' and here I should have remained, if I 
had not found out a better way." " If there is no other means 
of leading a holy life, but by forcing my way, by dint of per- 
sonal effort, through the dead sea of my carnal propensities, I 
may as well give over the struggle first as last." 

Ard. What new discoveries have you made, of which you 
think so highly ? 

Con. The secret of holy living. It is to go to Christ for 
sanctification, as well as for justification. 

Ard. Why is it any better to go to him, than to the Holy 
Spirit, for sanctification ? I thought the Christian world were 
agreed that the Holy Spirit is the sanctifier, and that it is his 
peculiar office work to*be so. 

Con. He is, in one sense ; for it is his office work to " take 
the things of Christ and show them to us." And as he thus 
makes us see the provision which Christ has made for our 
sanctification, so that we may go to Christ for it, he may be 
said in some sort to be our sanctifier. 

Th. You make him a sanctifier in the same sense that you 
make any minister who preaches your doctrine a sanctifier. 
You take away his sanctifying agency altogether, and leave 
nothing for him to do, but what every minister can do, in a 
less degree. 

Con. I do not admit that the heart of a free agent can be 
influenced in any other way than by moral suasion. The Holy 
Spirit exhibits light before the mind, which is the only way he 
can influence men. 

Th. I am satisfied that the Scriptures ascribe much more to 
the influence of the Holy Spirit, in the work of man's redemp- 
tion, than you do. It is the work of the Spirit to change the 
heart, by a new-creating act of divine power; and it is the 
work of the Spirit to produce every holy exercise in the saints, 
by the same exertion of his power, and thus carry on the work 
till its completion. It is God the Spirit " which worketh in us 
both to will and to do of his good pleasure, and causes us to 
walk in his statutes, and to keep his judgments and do them." 
As I understand the work of redemption, it is proper to ask 
the Father, for Christ's sake, to send the Spirit to do these 
things. 

Ard. I would like to hear a more full statement of these 
new discoveries. 

Con. You shall. The great difficulty which most Chris- 
tians feel in respect to holy living, is the want of a child-like 
spirit. If the mind could always be in this state, how easy it 



[N THE NINETEENTH CENTURY. 



499 



would be to avoid all sin, and perfectly to obey all the divine 
requisitions. This spirit Christians often resolve to cherish. 
They find their resolutions, however, wholly inefficient to move 
the heart. To remedy the difficulty, they resort to their Bibles, 
and to prayer, and renew their resolutions with increasing ear- 
nestness. Still the heart remains comparatively unmoved ; and 
whatever effect is produced by such means, very soon passes 
away <*■ like the morning cloud," leaving in the heart the same 
aching void as before. Now, while the Christian is thus re- 
solving and re-resolving, and constantly sliding back to the 
cheerless state from which he started, while, in spite of his 
efforts, he is perpetually sinking deeper and deeper in the 
"mire and deep waters,'' suppose the divine Redeemer should 
pass along, and say to his weary and desponding disciple, "If 
you will at once cease from all these vain efforts, and yield 
yourself up to my control, reiving with implicit confidence in 
mv ability and faithfulness, I will enter into a covenant with 
you, that I will myself shed abroad in your heart that ' perfect 
love which castetli out fear/ that filial and affectionate spirit 
which you have vainly endeavored to induce in your own mind. 
I will so present the truth to your apprehension, that your 
heart's purest and best affections shall constantly and sponta- 
neously flow out towards me. I will secure you in a state of 
perfect and perpetual obedience to every command of God, and 
in the full and constant fruition of his presence and love.'' Such 
a message would be to the believer, afflicted, tossed with tem- 
pest, and not comforted, as life from the dead. This is pre- 
cisely what the Lord Jesus Christ offers to do for you, as the 
Mediator of the new covenant. With the Psalmist you can 
say, "I will run in the way of thy commandments, when thou 
shalt enlarge my heart." Christ is now ready thus to enlarge 
your heart, that under the spontaneous flow of pure and per- 
fect love, you may do the whole will of God. Till your faith 
is fastened upon Christ, as the life and light of the soul, as the 
"quickening Spirit," who alone is able to breathe into your 
heart the breath of spiritual life, all your efforts after holiness 
will be vain. . ; . 

Ard. If I understand the scheme, it is this : Christ will 
make me perfect, if I will believe in him for it. Is it so ? ^ 

Con Yes. " Christ presents himself to us as a Saviour m 
this sense, that he is both able and willing to meet fully every 
real demand of our being ; in other words, perfectly to supply 
all our necessities." " Perfect faith is a full and unshaken con- 
fidence in Christ, as in all respects, at all times, and in every 
condition, a full and perfect Saviour, a Saviour able and willing 
to meet every possible demand of our being." 



500 



THE PILGRIM ? S PROGRESS 



TIi. I suppose this faith must be personal, perfect, and con- 
tinual. It must be my act, originating from myself, and not 
another ; it must be perfect faith, not mixed with unbelief, for 
that would render it unacceptable ; and it must not cease, and 
its place be occupied by unbelief, or all its good effects would 
cease. 

Con. Certainly ; you are right in these conclusions. 

Th. Then, if I exercise a perfect faith, I am perfect already, 
and do not need any thing to make me perfect. If I must con- 
tinue to exercise a perfect faith, and never cease, I must con- 
tinue to be perfect, and never cease. And all this is from 
myself. You talk about Christ, but seem to mean self. You 
express great obligations to Christ ; but you evidently make 
self, as Brainerd said of some in his day, " the beginning, cen- 
tre, and end " of all your religion. But I have other objections 
to your statement. What you describe as the common expe- 
rience of those Christians who are not perfect, I do not admit 
to be true at all. I cannot allow it to be Christian experience. 
You speak of the want of a child-like temper. I do not admit 
that any one can be a Christian who has not such a temper in 
a good degree. I do not expect it to be perfect, indeed, but I 
expect it to be a true and really child-like temper, and if it is 
as much wanting as you represent, I conclude the subject is 
cut off by the declaration, " If any man have not the spirit of 
Christ, he is none of his." You next represent Christians as 
attempting to promote this spirit by resolution. In this I 
think you do them great injustice. God requires them to do 
certain things, not to resolve nor promise. Ileal Christians, I 
must think, cherish the filial temper, by acting it out, by doing 
what is required of them; and hypocrites cherish their own 
delusions by resolutions and promises, which fall short of what 
is required. You. then say, "to remedy the difficulty, they 
resort to their Bibles and to prayer, and renew their resolu- 
tions with increasing earnestness. Still the heart remains com- 
paratively unmoved ; and whatever effect is produced by such 
means, very soon passes away like the morning cloud, leaving 
in the heart the same aching void as before." No sir, no. This 
is not the Christian's course. He resorts to his Bible, indeed, 
and to prayer, and is greatly refreshed and strengthened. He 
says with the Psalmist, " 0 how love I thy law ! it is my med- 
itation all the day." "How sweet are thy words unto my 
taste ! yea, sweeter than honey to my mouth." "Unless thy 
law had been my delights, I should then have perished in mine 
affliction." " I have rejoiced in the way of thy testimonies, as 
much as in all riches. I will meditate in thy precepts, and 
have respect unto thy ways. I will delight myself in thy 



IN THE NINETEENTH CENTURY. 



501 



statutes ; I will not forget thy word." " Thy testimonies also 
are my delight and my counsellors." "Mine eyes prevent the 
night watches, that I might meditate in thy word." " Con- 
sider how I love thy precepts ; quicken me, O Lord, according 
to thy loving kindness." " I rejoice at thy word, as one that 
findeth great spoil." "This is my comfort in my affliction; 
for thy word hath quickened me." "I will never forget thy 
precepts ; for with them thou hast quickened me." This resort 
to the word of God and prayer does not prove so useless to 
the real Christian, as you seem to wish us to believe. It is 
the way to promote his sanctification, according to the prayer 
of our Lord, " Sanctify them through thy truth : thy word is 
truth." And it is the way which all real saints, from the 
Psalmist down, have found most effectual to their progress in 
holiness and then- joy in the Lord. It is not the real saint, in 
the faithful use of these means, but some other character, 
whom you describe, as finding in his bosom " the same aching 
void as before, and sinking deeper and deeper in the mire and 
deep waters." And when you represent the Saviour as com- 
ing to such a weary and desponding disciple, afflicted, tossed 
with tempest, and not comforted, and saying to him, " Cease 
from all these vain efforts," you commit an outrage on the 
blessed Redeemer, of which you ought to be ashamed. When, 
where did he authorize any such declaration to be made in his 
name ? When did he tell his disciples to cease from reading 
and meditating in the Holy Scriptures, and from prayer, as 
means of sanctification, and look away from these as vain 
efforts ? No. He directed his hearers to " search the Scrip- 
tures ;" the Bereans were commended because they "searched 
the Scriptures daily." And the Psalmist expresses the expe- 
rience of every true Christian, when he says : " The law of the 
Lord is perfect, converting the soul: the testimony of the 
Lord is sure, making wise the simple. The statutes of the 
Lord are right, rejoicing the heart : the commandment of the 
Lord is pure, enlightening the eyes. The fear of the Lord is 
clean, enduring forever ; the judgments of the Lord are true 
and righteous altogether. More to be desired are they than 
gold, yea, than much fine gold ; sweeter also than honey and 
the honeycomb. Moreover by them is thy servant warned; 
and in keeping of them there is great reward." 

I think you are wrong also as to the faith you call upon us 
to exercise, in order to become perfect. If I can understand 
your terms, it is, I must believe that Christ will make me per- 
fect, and he will make me perfect. Is that it ? 

Con. Yes. It is " the apprehension of Christ, as a present 
Saviour, able and willing to meet all the demands of our being. 



502 



THE* PILGRIM'S PROGRESS 



The actual reception of him, and surrender of our whole being 
to his control ; with the peaceful expectation of realizing, in 
our own experience, a blessed fulfilment of all he has prom- 
ised." " Do you wish to put the highest possible honor upon 
Christ? 'Open your mouth wide/ with the joyful confi- 
dence that he will fill it. Cast all your cares upon him. Be- 
lieve that in him you are complete, and seek and expect from 
him the most perfect fulness." 

Th. You do not speak quite as explicitly as I could wish ; 
and yet, I think there can be but one meaning attached to your 
words. I must " believe that in him I am complete ;" and I 
am so. I must " seek of him, and expect the most perfect 
fulness ;" and I shall obtain it. Now, then, I have some in- 
quiries to make about this faith ; for I do not think it is faith 
at all, but presumption. To believe a thing to be true, with- 
out evidence, is presumption. If the thing is true, but we be- 
lieve it without evidence of its truth, our belief is not faith but 
presumption. Much more, if we believe a thing true, which 
is not true, is our belief not faith, but presumption. Do you 
admit this ? 

Con. I will admit it, for the present ; but to what does 
it tend ? 

Th. We shall see hereafter. If a thing is true, and there is 
evidence of its truth which would warrant me to believe it, it 
is true, and my disbelief of it cannot make it false ; nor can 
my belief of it make it any more true. It is true before I be- 
lieve it, and will remain true, whether I believe it or not. It 
is true that Christ died on the cross to make atonement for sin, 
and I have in the Holy Scriptures sufficient evidence of its 
truth, to warrant me to believe it. It is true, before I believe 
it, and whether I believe it or not ; and if I refuse to believe 
it, that will not make it untrue. 

Con. You seem inclined to be metaphysical, I see : but, go 

on. 

Th. Metaphysical, indeed. I have often thought of a re- 
mark I heard made when I was young, that no man was greatly 
against metaphysics, unless he found metaphysics were against 
him, I am just laying down some plain distinctions, to help 
us see what faith is, and how to distinguish it from pre- 
sumption. If they are not right, please to show wherein. 

Con. I wish to hear your objections now. 
^ Th. Well, then. You would have me believe that Christ 
will keep me from all sin ; and you assure me that if I will 
only believe so, I shall find it true. The thing I am to believe 
is, that Christ will keep me from all sin. If this is true, so as 
to be an object of faith, it is true, whether I believe it or not* 



IN THE NINETEENTH CENTURY. 



503 



It is true before I believe it, and will remain true if I never be- 
lieve it. Its truth can be shown by evidence, or I can never 
be warranted to believe it. But this is not so, and even you 
yourself do not pretend that it is so. For you make its truth 
to depend upon my faith. It is not true before I believe it ; 
it never will be true, unless I believe it. I must, therefore, 
believe without evidence, which is not faith but presumption, 
I must believe a lie, in order to make it a truth. And if I do 
believe that lie, it will make it a truth. 

Con. Not so. I call upon you to believe that Christ is both 
able and willing to save you from all sin, if you will only look 
to him, and trust in him to do it. And that I insist is true, 
before you believe it, and whether you believe it or not. 

Th. You include too much in one proposition. That Christ 
is able to save me from all sin, if he chooses, I have no doubt 
is true, and was a truth before I believed it. That he is wil- 
ling to save me from all sin, is a phrase of uncertain import, 
from the frequent misunderstanding of which, I believe great 
mistakes often result, fraught with ruin to precious souls. In 
itself considered, every holy being must will the salvation of all 
men, and of the devils too ; because a holy being can have no 
pleasure in the death of him that dieth. But, all things con- 
sidered, holy beings will the punishment of the devils, and of 
the finally impenitent, and of all that God shall see best to 
make the' monuments of his justice forever. Now, that Christ, 
in itself considered, wills me, and every other Christian, and 
every sinner, and every devil, to be perfectly holy, all the 
time, I have no doubt. But that he wills it, all things con- 
sidered, and will bring it to pass ; and has given such assu- 
rance of it as warrants me to believe he will bring it to pass, 
must be the question between us. If you affirm that it is a 
truth that he will keep me from all sin, so that I am warranted 
in believing it, then that is a truth before I believe it, and will 
remain a truth whether I believe it or not ; and my faith is no 
necessary condition at all. And if you affirm that, I ask foi 
the evidence. 

Con. I appeal to your own system of belief. Do you not 
say that Christ is both able and willing to save all that will 
put their trust in him ? And do you not consequently call 
upon sinners to repent of their sins, and come to Christ, and 
be saved ? 

Th, Yes. But in this, I do not ask any one to believe any 
thing but what is a truth, and will remain a truth, whether he 
believes it or not. It is a truth that Christ is able and willing 
to save all who comply with the Gospel terms. That will re- 
main true, whether you or I believe it, or not. And when I 



504 



THE PILGRIM'S PROGRESS 



invite sinners to forsake their sins, and come to Christ, I do not 
ask them to believe anything but what is true, and will remain 
true, whether they believe it or not. 

Con. Do not you ask them to accept of Christ as their Sav- 
iour, and believe that he will save them ? 

Th. No, not as you seem to understand it. I ask them to 
accept of Christ as their Lord and King, for he is so. I do 
not ask them to believe he will save them, as any part of jus- 
tifying faith ; for it is not. It would be presumption for them 
to believe any such thing, till they have had time to obtain evi- 
dence of its truth. When they have been long enough in the 
exercise of the Christian graces, and in the performance of 
Christian duties, to perceive in themselves the existence of the 
Christian temper, and compare it with the word of God, and in 
this way get evidence that they are new creatures in Christ 
Jesus, then they may believe that he intends to save them ; 
and do it with good reason. Till then, it would be presumption 
and sin, for them to believe it. 

Con. What, then, is your definition of saving faith ? 

Th. " A cordial reception of the truths of the Gospel.'' It 
is an exercise of the heart, for the apostle says, " with the 
heart man believeth unto righteousness.' ' It presupposes an 
exercise of the understanding, but does not consist in that. 
For the devils believe with the understanding, while their heart 
is not right. The truths of the Gospel, the method therein 
revealed of saving sinners through the atoning blood of Christ, 
are presented to the mind ; they are apprehended by the un- 
derstanding, and consented to by the heart. It is the cordial 
reception of these truths, which constitutes the essence of 
saving faith. I suppose it is commonly exercised, in the first 
instance, while the subject of it is not thinking of himself or 
his own salvation at all. But while he is expecting to be lost, 
he discovers a glory and beauty in the provision by which others 
can be saved, in a manner honorable to God and happy for the 
universe ; and he approves of it, and rejoices in it. The ques- 
tion whether he is to have a personal interest in it, is entirely 
a subsequent question, and frequently does not occur for days 
afterwards. 

Con. You asked for evidence of the correctness of my views. 
I will give you some. In the first place, I observe, that the 
general design of Christ's death is, to redeem his people from 
all iniquity. " Who gave himself for us, that he might redeem 
us from all iniquity, and purify unto himself a peculiar people, 
zealous of good works." "Who his own self bare our sins in 
his own body on the tree, that we, being dead to sins, phould 
live unto righteousness : by whose stripes ye were healed." 



IN THE NINETEENTH CENTURY. 



505 



" Even as Christ also loved the Church, and gave himself for 
it : that he might sanctify and cleanse it with the washing of 
water by the word, that he might present it to himself a glo- 
rious Church, not having spot or wrinkle, or any such thing ; 
but that it should be holy and without blemish." Do not such 
declarations as these prove that it was Christ's object to have 
a Church of redeemed sinners, and to have them perfect ? 

Th. Yes. But when ? These texts, and many others like 
them, lead me to look forward to the complete deliverance 
from sin of every believer ; but not in this world. Christ has 
begun the work of redemption long ago, and is carrying it on 
with a steady progress ; and when it is completed, the world 
will stand no longer. As this world was made to be a suit- 
able place for that work, when that work shall have been com- 
pleted, this world will pass away. And as the work in gen- 
eral is progressive, so with each individual ; it begins in his re- 
generation ; it is carried on through sanctification of the Spirit, 
by means of various scenes and trials, and imperfections, while 
he continues in this world, till he is ripened for heaven ; and 
then his soul leaves this sin-polluted body, and goes to join the 
spirits of just men made perfect in heaven. Christ's object 
will be attained, in his own time ; but it is wholly gratuitous 
for you to say it shall be done instantaneously, or in a less time 
than the whole duration of this mortal life. 



CHAPTER LXX. 

Confident. I allege the promises of the new covenant. The 
old covenant was the moral law, which required perfect holi 
ness as the condition of justification. The new covenant re 
quires perfect holiness, but makes faith the condition. And 
the great distinction between these two covenants is, that what 
the old requires, the new promises. " For example, the first 
covenant requires of the creature perfect and perpetual holi- 
ness. The new covenant promises to the believer perfect and 
perpetual holiness." In support of my views I refer to the fol- 
lowing passages: "Behold the days come, saith the Lord, 
when^I will make a new covenant with the house of Israel and 
with the house of Judah ; not according to the covenant that 
I made with their fathers, in the day when I took them by the 
hand, to lead them out of the land of Egypt ; because they 



506 



THE PILGRIM'S PROGRESS 



continued not in my covenant, and I regarded them not, saith 
the Lord. For this is the covenant that I will make with the 
house of Israel after those days, saith the Lord ; I will put my 
laws into their mind, and write them in their hearts : and I will 
be to them a God ; and they shall be to me a people. And 
they shall not teach every man his neighbor, and every man 
his brother, saying, know the Lord ; for all shall know me, 
from the least to the greatest ; for I will be merciful to their 
unrighteousness, and their sins and their iniquities will I re- 
member no more.'' 

Th. This appears to promise the conversion of the Jews at 
the millennium ; but says nothing about their being made per- 
fectly holy in this life. 

Con. Take it in connection with other passages: "And I 
will give them one heart and one way, that they may fear me 
forever, for the good of them and of their children after them ; 
and I will make an everlasting covenant with them, that I will 
not turn away from them to do them good ; but I will put my 
fear in their hearts, and they shall not depart from me." " Then 
will I sprinkle clean water upon you, and ye shall be clean ; 
from all your filthiness, and from all your idols will I cleanse 
you. A new heart, also, will I give you, and a new spirit will 
I put within you ; and I will take away the stony heart out of 
your flesh, and I will give you a heart of flesh. And I will 
put my Spirit within you, and cause you to walk in my statutes, 
and ye shall keep my judgments, and do them." "And the 
Lord thy God will circumcise thy heart, and the heart of thy 
seed, to love the Lord thy God with all thy heart, and with all 
thy soul, that thou mayest live." 

Th. These also appear to be promises of the future conver- 
sion of the Jewish nation, and their return to their own land, 
where they shall live during the millennium, in great quietness 
and prosperity. I see nothing which can be construed into a 
promise of perfect holiness, unless it is the phrase, " to love 
the Lord thy God with all thy heart, and with all thy soul." 
And that you know was required by Philip of the eunuch in 
order to be baptized : " If thou believest with all thy heart thou 
mayest." 

Con. He professed perfect love. And that is " the most 
natural form of Christian experience." And I think it is the 
form it would usually assume, if young converts were not per- 
verted by wrong instruction. 

Th. It is not strange, perhaps, that young converts should 
think they are completely delivered from sin ; and then, when 
they find out that they are not, should go to the other ex- 
treme, and think they have not been converted. But that an 



IN THE NINETEENTH CENTURY. 



507 



old Christian, who has had time to learn how changeable his 
own heart is, should imagine he is free from sin, is not easy to 
explain. 

Con. Do you deny my argument from the new covenant ? 

Th. I deny your application of it. If it proves that any 
Christians are perfect in this world, it proves that all are. J?or 
none are Christians but those who believe in Christ ; and it is 
the first act of faith which gives them an interest in the cov- 
enant of grace. This covenant promises them persevering 
grace, and a final deliverance from all sin. If it promises also 
a complete deliverance now, it promises the same to all. Your 
notion of a part believing in Christ for justification only, and 
obtaining that, while they struggle on in hopeless bondage to 
their own sinful propensities; while another part believe in 
Christ for complete deliverance, and obtain ft, is a figment of 
your own, for which you have given no evidence that I have 



seen, 



Con. I quote the apostle to the Thessalonians : " And the 
very God of peace sanctify you wholly ; and I pray God your 
whole spirit, and soul, and body, be preserved blameless unto 
the coming of our Lord Jesus Christ. Faithful is he that 
calleth you, who also will do it." 

Th. This appears to mean all the Thessalonians. And if it 
applies to other churches, it doubtless includes all their truly 
pious members, and not a select few. But we have not found, 
in fact, in ancient or modern times, that Christians have been 
perfect in this life. And the most eminent saints have been 
the farthest from any such apprehension respecting themselves. 
This was doubtless a prayer for their perseverance, and final 
victory ; which does apply to all Christians. 

Con. The church covenants, upon which members are re- 
ceived,' make all candidates for admission promise to walk in 
all the ordinances of the Lord 1 blameless. Why should they 
promise perfect obedience, if it is not expected of them ? 

Th. I think, if you will examine into this matter, you will 
find that these covenants came into use, when your views of 
this subject would have been regarded, if they had been known, 
as the grossest heresy ; and that they have never been under- 
stood by the churches as promising perfection, but only sin- 
cere and persevering obedience. They were adopted by men 
who acknowledged the duty of perfect obedience, but who 
were deeply sensible that they should come short, and need 
forgiveness day by day. If their language implies what you 
claim, perhaps it needs amendment. But certainly its use ought 
not to be pleaded against the understanding and intention ot 
those who adopted it. That does not accord with my ideas ot 



508 



THE PILGRIM'S PROGRESS 



honesty. If you claim to be perfect, you ought to be honest 
in your arguments, and not resort to tricks and deception^ 

Con. You cannot say I have used any tricks and deception. 

Th. I think you have, in misrepresenting the sentiments of 
your opponents. You cannot make the excuse of ignorance, 
for you once studied them, and professed to embrace them. 
In your book you represent us as affirming that we ought " to 
put up that identical prayer, (of the apostle for the Thessa- 
lonians,) with the certain expectation of not receiving the bless- 
ing which we desire of him." I think you must know better. 
We do expect that all expressed in that prayer will be accom- 
plished in ourselves, and our fellow Christians, in Christ's own 
due time ; and that at the coming of our Lord Jesus Christ, 
not one will be wanting. I have found it extremely difficult 
to read your book, because of the frequent occurrence of sim- 
ilar acts of injustice. You represent us as holding that per- 
fection is a duty, and that we ought to aim at it, and then re- 
garding it as unattainable ; and you argue at length to show 
the absurdity of aiming to perform that which is regarded as 
impracticable. But you know that this is not a fair represen- 
tation. You represent us as not holding that Christ has made 
adequate provision for the complete deliverance of his people 
from their sins, when you know that we believe he has, and 
will carry it out ultimately, though not instantaneously. You 
represent us as attempting to comfort the young convert,- and 
encourage him to remain under the influence of inward corrup- 
tions, regarding them as evidences of his Christian character. 
Now this is a gross misrepresentation. We should, indeed, 
regard it as a dark mark against him, if he discovered no de- 
ficiencies in himself from day to day. But we do not direct 
him to live contented in them, by any means; but to repent 
of them, and seek their pardon through Christ, and to pray 
against them, and crucify them. I cannot think such injustice 
towards those you oppose, is evidence of your own perfection, 
or of the rectitude of your cause. 

Con. Well, what do you regard as evidence of the truth of 
your doctrine of imperfection ? 

Th. The experience of the most eminent Christians in all 
ages, is one item of proof. Few men are usually thought to 
have attained to so high a degree of spirituality and eminent 
holiness as David .Brainerd. But he saw many imperfections 
in himself. Edwards says of him : " He was deeply affected 
almost continually with his great defects in religion ; with his 
vast distance from that spirituality and holy frame of mind that 
became him ; with his ignorance, pride, deadness, unsteadiness, 
and barrenness !" Again, " He was a mourner for sin all his 



IN THE NINETEENTH CENTURY. 



509 



days. He did not, after lie received comfort, and full satisfac- 
tion of the forgiveness of all his sins, and the safety of his state, 
forget his past sins, the sins of his youth, that were committed 
before his conversion ; but the remembrance of them, from time 
to time, revived in his heart, with renewed grief. And his 
present sins, that he daily found in himself, were an occasion 
of daily, sensible, and deep sorrow of heart." 

But though I mention David Brainerd, I refer chiefly to the 
Scripture saints, such as have the testimony of the Holy Spirit 
to their superior excellence. ISToah is declared " perfect," but 
he came short of sinless obedience. Abraham was the father 
of the faithful, and is declared the friend of God ; but some of 
his sins are on record. Job is pronounced a perfect and an up- 
right man ; and it is said " there is none like him in the earth 
yet he came short in the day of trial, and was deeply humbled 
in view of his short comings. He thought the conceit of sin- 
less perfection was a proof of the contrary ; and said, " if I say 
I am perfect, it shall also prove me perverse." Moses was the 
meekest of men, but he spoke unadvisedly with his lips, and 
was excluded from Canaan for his sin. David is styled the 
man after God's own heart ; but some great defects are record- 
ed of him. 

If we come to the New Testament saints, we shall find the 
same kind of experience. Some of them were eminent for ho- 
liness, but not entirely without sin. John was the~beloved dis- 
ciple, yet he showed a wrong spirit when he proposed calling 
down fire from heaven upon the Samaritans. He therefore 
spoke his own experience, as well as that of other Christians, 
when he said, " If we say that we have no sin, we deceive our- 
selves, and the truth is not in us." Peter was an eminent saint 
and apostle ; but Peter has faults recorded of him, after, as well 
as before, the dav of Pentecost. Paul " was not a whit be- 
hind the very chief est apostles ;" but Paul makes mention of 
« sin which doth so easily beset us," as though he was not yet 
completely delivered from it. And he needed " a thorn m the 
flesh, the messenger of Satan to buffet him, lest he should be 
exalted above measure, through the abundance of the revela- 
tions " he had received ; which would not have been necessary 
for a man who had attained sinless perfection. 

It is not according to the analogy of the other works of God, 
that the work of sanctification should be completed at once. 
The natural man is born a helpless infant ; he gains strength 
and stature by degrees, and takes many years to attain the 
growth of a perfect man. The new man, in like manner, though 
born at once, does not attain perfection at once. He is first M* 
babe in Christ, and he grows by slow degrees, as he is fed by 
43* 



510 



THE PILGRIM'S PROGRESS 



the sincere milk of the word. And it takes many years, in 
most instances, for him to reach the stature of full perfection. 
The experience of the Christian is compared to the morning 
dawn. " The path of the just is as the shining light, that 
shineth more and more unto the perfect day." The darkness 
is not all dispersed by the first beam of light. The light in- 
creases by slow degrees, and the darkness grows less, till at 
last the sun rises, and the perfect day has come ; when the 
Christian reaches heaven. When God made the world, he did 
not complete his work in an instant, but took six days to per- 
form it in. When man had fallen, he did not send the Saviour 
at once ; but took four thousand years to prepare the way for 
it. And he is now taking another long period to prepare the 
way for the final prevalence of the Gospel in the millennium. 
The natural productions of the earth are all progressive. The 
seed is planted in the soil. It swells and shoots forth. It 
springs up a small plant. It grows up by slow degrees. At 
length it reaches its full size, and puts forth its blossoms. When 
these have stood a sufficient time, they drop off, and the young 
fruit appears. This, again, takes time to grow, and further 
time to ripen. At last the ripe fruit is gathered, and the plant 
is cut down and dies. To these things the Scriptures author- 
ize us to compare the Christian life ; and they are all in accord- 
ance with the delineations of Christian experience which are 
given us in a more direct manner. 

In the seventh chapter to the Romans the apostle describes 
the experience of every real Christian. I know you deny this ; 
and it is essential to your scheme that, you should. But the 
reasons you give are insufficient. And the chapter itself bears 
internal evidence that it is his own experience as a Christian, 
and not as an impenitent sinner, which the apostle is describ- 
ing. The single phrase, " I delight in the law of God after 
the inward man/' settles that question. jSTo sinner ever does 
that. The sinner is subject to the carnal mind. And " the 
carnal mind is enmity against God : for it is not subject to the 
law of God, neither indeed can be." The sinner does nothing 
but wrong. The Christian sometimes does right, and some- 
times wrong. Accordingly he says, " For that which I do, I 
allow not ; for what I would that do I not ; but what I hate, 
that do I." What he does in the exercise of sinful affections, 
he allows not, but condemns, when in the exercise of holy affec- 
tions. And what he would, what he purposes, when in the 
exercise of holy affections, that he do^s not accomplish, because 
his affections change so soon. But what he hates, when he 
feels right, that he does when he feels wrong. " If then I do 
that which I would not, I consent unto the law that it is good." 



IN THE NINETEENTH CENTURY. 



511 



That is, if the sinful affections, which he occasionally exercises, 
are those which he condemns, when he feels right, his heart 
accords with the divine law, at such times. This is the expe- 
rience and language of a good man, whose affections frequently 
chano-e, but not of any impenitent sinner. The sinner never 
has any conformity to the divine law, but the saint has some. 

These frequent changes, from right to wrong, and from wrong 
to right, are characteristic of the experience of the true Chris- 
tian. And he that is practically ignorant of this warfare, I take 
to be practically ignorant of true Christian experience. And I 
think the Scripture plainly tells us what they are, when it says 
" There is a generation that are pure in their own eyes, and 
yet is not washed from their filthiness." Job says, " if I say I 
am perfect, it shall also prove me perverse." The true Chris- 
tian when he has the clearest discoveries of God, is the most 
humble. He says, « I have heard of thee by the hearing of the 
ear • but now mine eye seeth thee ; wherefore I abhor myself, 
and repent in dust and ashes." " Then said I, woe is me ! for 
I am undone ; because I am a man of unclean hps, and I dwell 
in the midst of a people of unclean lips : for mine eyes have 
seen the King, the Lord of Hosts." And I would sum up 
what I have to say, with the declaration of the Apostle James, 
« In many things we offend all." This is a plain declaration 
that in many things all Christians offend. And I find it ex- 
ceedingly difficult to believe any one to be a Christian who is 
not sensible of it, in his own case. \ 

So Thoughtful and Ardent went on their way, and Mr. Con- 
fident returned into his house. 



CHAPTER LXXL 

Now I perceived that when Mr. Confident went into his 
house, there came out of it the three persons whom the pil- 
grims had fallen in with several times before, Feel- well, Love- 
telf, and No-law. And as they walked on rapidly, they soon 
came up with Thoughtful and Ardent, and after the usual sal- 
utations, they began to speak of the house and the teaching 
of Mr. Confident as follows : # 

Feel-well What a charming teacher this Mr. Confident is 
He seems to know all the secrets of Christian experience I 
was never more refreshed and edified at any house of enter- 
tainment before. 



512 



THE PILGRIM 5 S PROGRESS 



Love-self. And I also found him exactly to my mind. 
When he saw me limping along, in this hard road, he took 
compassion on me, and invited me in, and gave me these 
sandals of self-righteousness, which are so very easy to the 
feet. He asked me why I looked so sad ; and when I told 
him of my hard heart, and how sorely beset I was with my 
carnal propensities, he told me to go to Jesus with them all, 
and I should obtain relief. So I went to Jesus with my 
heart of stone, and asked him to change it into a heart of 
flesh ; and he did. I went to him with all my carnal pro- 
pensities, and asked him to take them away, and he did ; and 
I have not felt any of them since, I regard him as a man 
of deep acquaintance with the human heart, and eminently 
qualified to be a guide to pilgrims. 

N. L. I cannot think quite so highly of him. I called at 
the Union-house, in Westerly street, before I left the town of 
Vanity, and enjoyed the benefit of instructions from those re- 
siding there ; and I must think they are quite before those 
of Mr. Confident. They taught me that the first act of faith 
makes such a change in the believer, that Christ takes all his 
sins, and gives him all his righteousness. Consequently, that 
I should believe that Christ has come in the flesh, that is, that 
he has taken up his abode in me ; and lives and acts- in me, and 
that nothing I can do can be sin any more ; that the Spirit di- 
rects me in all things, and that I have no longer any need of 
Bibles and ordinances, or Sabbaths ; but being full, and pos- 
sessing all things, I may rejoice in the Lord always. 

F. W. Does not Mr. Confident appear to be a very happy 
man ? 

N. L. Yes ; he may be. And he is going on well. I 
think he has embraced the fundamental principles, which will 
lead him to adopt the perfect system, by and by, when he car- 
ries them out. His view of faith is very good. His views of 
the promises are good. And every thing, but the notion of 
having so much of works to be done. I cannot see any neces- 
sity for this, if, by the simple act of faith, I can secure the 
perfection of holiness, and be authorized to say, as he instructs 
us, " we are complete in him." 

L. S. I like him yet better for his views of the nature of 
true religion. As far as I can understand him, he allows me 
to think my own happiness is the great thing which demands 
my regard, and is worthy of my care. That I like. Then he 
seems to think that the Lord Jesus Christ is worthy of my love 
and regard, chiefly for his great anxiety to secure my happi- 
ness. That I like ; that I have always regarded as the most 
lovely trait in his character. Then he allows me to think that 



IN THE NINETEENTH CENTURY. 



513 



faith consists in believing that Christ will save me ; and that is 
the faith that I have always tried to maintain ; though some- 
times my doubts would sadly prevail. Now he teaches me to 
believe that Christ will keep me from all sin, if I will only be- 
lieve for it And that I have been doing now for some days ; 
and I found on my first believing, that it made my heart me t 
within me, and flow out like water ; though it had before felt 
heavy and cold, like a rock of ice. He allows me to make my 
own happiness the beginning, centre, and end, of all my relig- 
ion; which is just what I like. And therefore I like his in- 
structions. , 

Th This selfish religion is likely to prove your eternal rum, 
as I have warned you before. But there is one thing in your 
statement which seems to call for further remark. You say 
Mr Confident taught you to go to Jesus with your heart of stone 
to have it changed, and with your sinful propensities to have 
them taken away. Are you sure you understand him right ? 

L S 0 yes This was his constant teaching. Me said, 
"Do' you believe that you may bring to him your temper, 
your appetites, your propensities, your entire habits, and have 
them all brought into sweet subjection to the wil of God ? 
"You say, my heart is so hard and insensible, that nothing in 
the universe will move or melt it. Remember, that if you do 
not carry this very heart to Christ, that he _ may take it from 
you, and if you do not exercise special faith in him to do it, he 
Si be no Saviour to you in any sense whatever." These are 
his very words. I am sure I am right. 

Th Then I am sure that he is wrong. For where does 
the Bible tell us to come to Christ just as we are, and bmg 
our wicked hearts to be changed ? On the contrary, its lan- 
guage is, "Let the wicked forsake his way, and the unnght- 
fous g man his thoughts ; and let him return untc . the Lord and 
he will have mercy upon him, and to our God, for he will 
abundantly pardon Such is the uniform tenor of Scripture. 
" He tha/Jvereth his sins shall not prosper. , But whoso con- 
fessed and forsaketh them shall have mercy. " Wash you 
maktyou clean ; put away 

wav" in order to escape destruction. Joshua said. .Tut 



514 



THE PILGRIM'S PROGRESS 



Israel ?" There is nothing in the Bible that looks like a di- 
rection to sinners to come to Christ, just as they are, with 
their hard and impenitent hearts ; and if they attempt it, they 
will be deservedly rejected. 

L. S. Does not Christ say, " Come unto me, all ye that 
labor and are heavy laden, and I will give you rest?" 

Th. Yes ; but what is coming to Christ ? Is it a motion 
of the body, or an utterance of words by the tongue ? Is 
it not an exercise of the heart ? 

L. S. I suppose it must be an exercise of the heart. 

Th. It is so. It is a compliance with the precept, (< My 
son, give me thy heart/' It is loving Christ. To carry a 
wicked heart to Christ is therefore an impossibility. When 
the terms are fully explained, it is seen to be an impossibility. 
It is the same as loving Christ with a heart full of enmity 
against him. Those who use such language, are either de- 
ceived themselves, or they are deceiving others. No ; you 
must put away your idols, if you would turn to the Lord, with 
acceptance. You must put away your sins by repentance ; 
you must turn from them with self-loathing and self-abhorrence ? 
if you would find mercy. 

By this time the pilgrims had come to the stile which led 
into By-path Meadow, over which was inscribed, " The way to 
the mansion of Great Faith" which when Feel- well perceived, 
he said : " This is the way, brethren, to the best house on the 
road. Come, brother Love-self, if you want to increase your 
faith." So he went over the stile, followed by Love-self and 
No-law. But Thoughtful and Ardent kept on their way. 

And soon the pilgrims came to the Delectable Mountains, 
and were received by the shepherds, as other pilgrims had 
been. And while the pilgrims were looking from these moun- 
tains at the various curiosities which had been shown to others, 
they perceived from one of the mountains, at a distance to the 
left hand of the road, what looked like a large body of sol- 
diers encamped on a plain ; upon which the shepherds said : 

This is a body of the forces which the Giant Presumption 
is collecting and training, for his final assault upon the Prince 
Immanuel and his followers. 

Ard. Can any be so foolish as to think they can prevail in 
such a contest ? 

Shepherds. None but such as the Giant Presumption and 
those that yield themselves to his influence. But you have 
read what is said by the prophet respecting Gog and Magog, 
and the vast army they will collect, to make war upon Israel 
in the latter days. A great battle is then to be fought, called 
The battle of that great day of God Almighty." A general 



IN THE NINETEENTH CENTURY. 



515 



coalition of the enemies of the Prince Immanuel will bring them 
to their final overthrow. When they shall imagine that their 
numbers and strength are sufficient to secure the victory, and 
shall begin to triumph already in anticipation, they shall expe- 
rience a total defeat, and be utterly destroyed. 

Ard. I thought the followers of Immanuel were opposed to 
the use of carnal weapons, and would rather suffer death, than 
take the sword. 

Shep. They, are becoming more and more of this opinion, 
and perhaps will become entirely so, before this great battle. 
It is written, " They that take the sword shall perish with the 
sword." This host of enemies to the people of God must 
perish by the sword. But it is not necessary for that sword 
to be in the hands of the saints. It is easy for God to make 
use of other hands, to wield it ; as he has often done. 

Th. I remember that in the days of Gideon " the Lord set 
every man's sword against his fellow, even throughout all the 
host." Of the enemies of Israel in the days of Jehoshaphat, 
when a great multitude of the heathen came against him, and 
he sought the Lord for help, the prophet was authorized to 
say, "Ye shall not need to fight in this battle ; set yourselves, 
stand ye still, and see the salvation of the Lord." Accordingly, 
" the Lord set ambushments against the children of Ammon, 
Moab, and Mount Seir, which were come against Judah ; and 
they were smitten." They destroyed one another, " and none 
escaped." So of Gog and his bands, God says, " And I will 
call for a sword against him throughout all my mountains, saith 
the Lord God : every man's sword shall be against his brother. 
And I will plead against him with pestilence and with blood ; 
and I will rain upon him, and upon his bands, and upon the 
many people that are with him, an overflowing rain, and great 
hail-stones, fire and brimstone." 

Shep. So we expect it will be in the battle of the great day. 
When the Giant Presumption shall marshal all his hosts, and 
commence his attack, with the expectation of utterly destroy- 
ing the people of God from the earth, he and his followers will 
find they have only brought destruction upon themselves. 

Th. I have been often struck with a version of the 83rd 
psalm, which seems to point to these events : 

" O thou, the only good, and great, and wise, 
Father of men, and Lord of earth and skies, 
Thine awful silence break ! from heaven's far end 
In countless myriads, see thy foes ascend ; 
Lust, malice, pride, to waste thy kingdom arm ; 
Fierce swells the tumult, threatening roars the storm ! 



516 



THE PILGRIM'S PROGRESS 



" See from all climes th'embattled nations roll ; 
A world in arms, and sin th' inspiring soul ! 
The North and South, the East and West combine ; 
The prince and slave, the sage and savage, join ; 
And power, and wealth, and skill, and fraud, unite 
The host to summon, and to arm the fight. 

" Whate'er ingenious mischief can devise, 
Or the tongue utter, trained to arts and lies, 
Or envy wish, or malice fell prepare, 
Or atheist hope, or bold blasphemer dare, 
They wish, they hope, they form, they dare, they try, 
And sound the trump to combat with the sky. 

" As empty chaff before the whirlwind flies, 
In flames to heaven as kindled forests rise ; 
So shall the nations vanish from thine eye ; 
Their cities sink ; the scattered islands fly ; 
The hard rocks cleave ; the tottering mountains fall ; 
And death and terror rend the shrinking ball. 

" Through all their deep-laid counsels madness send ; 
Sin their foul source, and misery their end. 
Amaz'd, overthrown, to guilt a prey forlorn, 
Of shame the victims, and of truth the scorn ; 
Their tears shall fall ; to prayers their curses turn, 
And, sunk in dust, the wretched remnant mourn." 

So when the shepherds had given to the pilgrims the neces- 
sary cautions respecting their journey, they let them go, and 
they went on conversing as follows : 

Ard. It has always seemed strange to me that so many of 
the Christian world should be disposed to justify the practice 
of war, when it is so utterly at variance with the Spirit of the 
Gospel. 

TL As it was authorized in some cases under the old dis- 
pensation, and the power of Christianity experienced a decline 
so early after the apostles' days, and wars against unbelievers 
were so soon preached as a religious duty, perhaps it is not very 
strange that many good men should imbibe the notion that 
wars are lawful in defence of our lives, our liberties, and our 
religion. 

Ard . I am happy to find, in the history of the Reformation, 
that Luther was opposed to any warlike measures in defence of 
religion, but earnestly recommended his friends to seek help 
from God only, and depend on him to defend them from the 
weapons of their enemies. 

Th. I should think a simple reference to our Saviour's golden 
rule sufficient to settle the question : " Whatsoever ye would 
that men should do to you, do ye even so to them ; for this is 
the law and the prophets." No man in the exercise of this 
temper can deliberately shoot down his fellow-man, because he 



IN THE NINETEENTH CENTURY. 



517 



thinks he has wronged him in his property or character. He 
will leave his redress to him who has said, " Vengeance is 
mine ; I will repay, saith the Lord." 

Ard. But if we may not do it to revenge wrongs, may we 
not do it to prevent them ? 

Th. Better ask God to prevent them, as Jacob did, when he 
learned that Esau was coming to meet him with an armed 
force. God can turn the heart of our enemy as easily as he 
turned the heart of Esau. And if he thinks best to let us suf- 
fer, it is better to do it in the way of obedience, than in the 
way of disobedience. And one thing I assert, without the fear 
of successful contradiction: there has been more safety with- 
out weapons of war, than there has been with them. It is also 
one of the commands of the decalogue, " thou shalt not kill/' 
Ard. But this cannot be intended to prohibit the taking of 
life in all cases ; because in the same law of Moses in which 
this is found, there is also found the direction to take away the 
life of the murderer, and to punish several other crimes with 
death. And the nation was authorized to carry on war in cer- 
tain cases. . 

Th. Yes. This general law was to have its exceptions, which 
are specified. Murder was to be punished with death, and so 
were several other crimes. And wars were to be carried on in 
certain cases. And if any one thinks that he is justified now 
in taking the sword, let him show his authority. God --com- 
manded Joshua to invade Canaan and destroy the inhabitants, 
that he might give the country to Israel. If any one thinks 
that God has authorized any nation now to invade another, and 
destroy them in order to give their land to the invaders, let him 
show the divine command which authorizes it. And if he can- 
not, as we know he cannot, let him not venture to assume^ the 
divine prerogatives, nor take upon him the control of nations, 
merely to gratify his own lusts. 



CHAPTER LXXIL 

Ardent. You spoke of the punishment of murder by the 
death of the murderer, as being authorized by the Divine Law- 
giver. 

Thoughtful. Yes. While God says in the decalogue, " Thou 
shalt not kill," he also says, " Ye shall take no satisfaction for 
44 



518 



THE PILGRIM'S PROGRESS 



the life of a murderer. He shall be surely put to death. So 
ye shall not pollute the land wherein ye are ; for blood it de- 
fileth the land : and the land cannot be cleansed of the blood 
that is shed therein, but by the blood of him that shed it. De- 
file not therefore the land which ye shall inhabit, wherein I 
dwell : for I the Lord dwell among the children of Israel." 
" How remarkable is this language ! and how remarkable the 
inference ! The more closely and nearly God condescends to 
dwell on earth among his creatures, the more invariably must 
the law of death to the murderer be executed. " 

Ard. But you know that those who would abolish the pun- 
ishment of death for murder, often speak of it as " a relic of 
barbarism, inhuman, opposed to the spirit of a refined and en- 
lightened age, a disgrace to the statute book, the bloody code, 
teaching the fiendish spirit of revenge ;" and when any attempt 
to prove it by the Bible, they cry out, " the Gospel and the 
gallows, Christ and the hangman." 

Th. This is the language of infidelity, and of abusive and 
scurrilous infidelity too. That God did authorize this punish- 
ment among the Jews is undeniable. When any call it bloody 
and revengeful, they charge God with authorizing a bloody and 
revengeful spirit, which is downright blasphemy. 

Ard. But many of the laws of the Jews were intended for 
them only, as a peculiar people. 

Th. This was not one of them. For God said to Noah, im- 
mediately after the flood : Whoso sheddeth man's blood, by 
man shall his blood be shed." This was a law of universal ap- 
plication, and intended to last to the end of the world. It is 
the statute of the Great King, on that subject, and cannot law- 
fully be set aside by man. 

Ard. But it is alleged, you know, that this is but a predic- 
tion, and is not a law binding upon any. 

Th. This allegation shows the weakness of the cause in be- 
half of which it is made. Look at the connection. It was 
immediately after the flood, when the earth was about to be 
repeopled by the descendants of Noah. God granted them 
the use of animal food, but annexed to that grant a prohibition. 
" But flesh with the life thereof, which is the blood thereof, 
shall ye not eat." None will say these are predictions. Then 
follows : " And surely your blood of your lives will I require ; 
at the hand of every beast will I require it ; and at the hand 
of man : at the hand of every man's brother will I require the 
life of man. Whoso sheddeth man's blood, by man shall his 
blood be shed ; for in the image of God made he man." It 
has the form of law throughout. And the reason given can 
apply only to a law. It is Jehovah's reason for requiring the 



IN THE NINETEENTH CENTURY. 



519 



murderer to be put to death. " In the image of God made 
he man." If it had been a prediction, and not a law, this rea- 
son would not have been added. For it is not the reason why 
men destroy each other's lives. They are not so tender of the 
divine honor, as for that reason to take the life of him who 
has destroyed the divine image in his fellow-man. It is a good 
reason why God should establish such a law, and make it of 
universal and perpetual obligation ; but no reason at all for a 
mere prediction. 

Ard. It is said that the milder spirit of the Gospel has done 
away this law, and required us to exercise forbearance and for- 
giveness towards those that injure us. 

Th. So did the spirit of true religion always. David ex- 
pressed it when he prayed for his enemies. " They rewarded 
me evil for good to the spoiling of my soul. But as for me, 
when they were sick, my clothing was sackcloth : I humbled 
my soul with fasting ; and my prayer returned into mine own 
bosom." Solomon also says: " By long forbearing is a prince 
persuaded, and a soft tongue breaketh the bone. If thine enemy 
be hungry, give him bread to eat ; and if he be thirsty, give 
him water to drink. For thou shalt heap coals of fire upon his 
head, and the Lord shall reward thee." This was the same 
spirit that was enjoined by our Saviour : " Love your enemies ; 
bless them that curse you, do good to them that hate you, and 
pray for them which despitefully use you and persecute you." 
And this is the feeling which we are to cherish in our hearts, 
even when we are assisting to execute the laws against crimi- 
nals. As individuals, we are not to indulge revengeful feel- 
ings, but are to forgive those that injure us. But, our duty as 
citizens, as public officers, and law-makers, if we are called 
to fill these stations, is, to provide for the public safety, and 
the protection of all classes, by the maintenance of good laws, 
and their execution against such as violate them. It is not 
vengeance which human laws seek to inflict. . It is the protec- 
tion of the innocent, and the prevention of crime, by enforcing 
the proper penalty against those who commit it. The Great 
King claims the execution of full justice as his prerogative. He 
says^ " Vengeance is mine ; I will repay, saith the Lord." In the 
exercise oAhis prerogative, he has made it a law that whoso 
sheddeth man's blood, by man shall his blood be shed. This 
law was repeated by Moses. And when the Gospel dispensa- 
tion was introduced, it was recognized as a law still applicable. 
Paul before Festus said, " If I be an offender, or have com- 
mitted any thing worthy of death, I refuse not to die." This 
implies that there are crimes worthy of death, and that a human 
government may rightfully inflict the penalty of death for such 



520 



THE PILGRIM'S PROGRESS 



crimes. When Paul wrote to the Christians at Rome, he said, 
" Let every soul be subject unto the higher powers. For there 
is no power, but of God ; the powers that be are ordained of 
God. Wilt thou then not be afraid of the power ? Do that 
which is good, and thou shalt have praise of the same. For 
he is the minister of God to thee for good. But if thou do 
that which is evil, be afraid ; for he beareth not the sword in 
vain ; for he is the minister of God, a revenger to execute 
wrath upon him that doeth evil." This implies two things : 
" the divine origin of government, as an ordinance of God ; 
and the power of inflicting death, as the minister of God." 
The law given to Noah, for all his posterity, as it was confirmed 
by Moses, has not been set aside by Christ. It is still in force, 
and it is a high crime against God for men to attempt to set it 
aside. 

Ard. But what will you do with the plea of humanity ? 

Th. Humanity to whom ? Humanity to the murderer, at 
the expense of his victims ? That would be highly inhuman. 

Ard. But they say that the abrogation of this penalty, and 
the substitution of a milder one, would be a more effectual re- 
straint upon the bad passions of men. 

Th. That is easier said than proved. The experiments which 
are alleged have not been made under circumstances to be en- 
titled to any weight in favor of the abolition of capital punish- 
ment ; but rather the contrary. And such I claim to be the 
natural consequence. Abolish the punishment of death for 
murder, and substitute any other, and you diminish greatly the 
restraint under which the bad passions of men need to be kept. 
And this effect is seen in the present state of things. So much 
has been said against the infliction of capital punishment, that 
very many think they are performing a meritorious act, if called 
to serve as jurors, and sworn to find a verdict according to law 
and evidence, they say " not guilty" when a case of homicide 
with malice aforethought has been most clearly proved. The 
law of the land is nothing — the law of God is nothing — their 
solemn oath is nothing. If the punishment were any thing 
less than death, they would not hesitate a moment. And so it 
is exceedingly difficult, in many parts, to obtain a verdict of 
guilty, in the clearest cases. And then, how many get clear 
on the plea of insanity; the smallest appearance of which, 
though but awkwardly and unnaturally put on, is a sufficient 
excuse with many, to let the murderer go. And then, how 
Gften is it said that the person murdered was not worthy to 
live, and that therefore his death ought not to be punished ; 
as if an individual might assume the administration of public 
justice, and deliberately kill one who has injured him, without 



IN THE NINETEENTH CENTURY. 



521 



the intervention of the law. These things have made execu- 
tions for murder comparatively rare. And cases of murder 
have greatly increased. This the advocates of abolishing 
capital punishment admit ; and make it a plea for the change. 
Adopt a milder punishment, say they, and make its execution 
certain, and murders would not be so frequent. This is what 
is termed taking advantage of their own wrong. They first 
decry capital punishment, and make it as odious as possible, 
and do all they can to have it abolished ; and when they have 
ucceeded in rendering it very difficult to be executed, and 
jaurderers have begun to take courage, and cases of murder 
have become frightfully common, then they plead this very 
difficulty of getting the law executed, as a reason for its being 
changed. I conclude rather, that the increase of murders is a 
strong reason why the penalty of the law should be more 
rigidly executed. And I believe that if it could be executed 
in all cases without fail, it would be the way to check the 
commission of the crime. For the more certain the bad man 
thinks it is, that he shall be detected and executed, the 
more afraid he will be of taking the life of his neighbor. ^ Hu- 
manity, therefore, calls for the maintenance and execution of 
the law, in order to protect the lives of the innocent 

Ard. But since there is so much feeling against this penalty 
of death, and so much sympathy excited for every one who is 
taken up on a charge of murder, would it not be better to give 
way a little, and try to adopt a penalty which could be inva- 
riably executed. 

Th. What should that punishment be ? Imprisonment for 
life ? Do not many now commit crimes in order to be sent to 
the State's prison, as a desirable home ? There they are cer- 
tain to have food, and clothing, and attendance when sick, and 
if not many of the comforts, yet all the necessaries of life. And 
if they should desire to get out, what is to hinder them from 
murdering their keepers in order to effect it ? It seems to me 
that this would operate as a premium for murder, in many cases. 
But however that may be, I think the highest expediency is, to 
obey God, and leave the consequences to him. A great clamor 
is now raised against this statute of the Most High. Probably 
the same persons would raise as great a clamor against the 
punishments which God has denounced against the wicked in 
the future world, if they had the same prospect of rendering 
them odious, and inefficient. The divine justice is never accept- 
able to the wicked. And I cannot but think that an unwilling- 
ness to have justice done to the guilty is the source of all the 
objections which are made against the divine ordinance of death 
to the murderer. 

44* 



522 



THE PILGRIM'S PROGRESS 



By this time I perceived that the pilgrims had entered the 
enchanted ground, the air of which inclines people to sleep, and 
the sleeping upon which is so dangerous. But I saw that the 
pilgrims seemed to feel its effects less than usual, as their minds 
were occupied in the contemplation of subjects of truth and 
duty, in which they felt a deep interest. Both indeed seemed 
to feel the peculiar influence of the atmosphere, in some degree ; 
but Ardent more than his companion. Then he said : 

There is another subject concerning which I wish to make 
some inquiries. It is respecting the duty of a Christian in re- 
lation to the civil government under which he lives, which is 
not always such as it ought to be. 

Th. There is one duty I suppose quite plain. He should 
lead a quiet and peaceable life, in all godliness and honesty, 
adorning the doctrine of God his Saviour in all things. 

Ard. How far must he obey the civil government ? 

Th. He should obey all the lawful commands of the civil 
government, and submit to the penalty they inflict for disobey- 
ing any which are unlawful. 

Ard. It is a question with some whether the Christian may 
bear allegiance to a human government ; especially if that gov- 
ernment is not a Christian government ; whether he may hold 
office under it, and assist in administering it, and the like. 

Th. Yes, and whether he may take* an oath of allegiance to 
it, and swear to support that constitution of government ; es- 
pecially when he thinks there are some things in it which ought 
to be amended. 

Ard. These are grave questions, and I should like to hear 
how you answer them. 

Th. It is clearly my opinion that the Christian may bear 
allegiance to a wicked ruler, and that the Christians in the days 
of Nero, did so. But it may be nece-sary to define what we 
mean by allegiance. It does not imply approbation of every 
thing he does, nor obedience to any unlawful command. It 
does imply obedience to lawful commands. Shadrach, Me- 
shach, and Abed-nego, gave allegiance to Nebuchadnezzar, and 
held office under him, and obeyed his lawful commands ; but 
they did not obey his command to worship the golden image. 
This they refused to do, and submitted to the penalty. Alle- 
giance to a civil ruler implies a recognition of his authority as 
a civil ruler, though not as the supreme ruler of the universe. It 
implies adherence to him and support of him against any at- 
tempts to overthrow his authority by a rival. It implies an 
obligation to do what we lawfully may to support his authority 
while it lasts, in opposition to a foreign invader, or to domestic 
insurrection, or lawless violence. 



IN THE NINETEENTH CENTURY. 



523 



Ard. But is not Christ the supreme ruler, and does not every 
one that unites with the Church profess to acknowledge him 
as such ? " How then can we turn round, and swear allegiance 
to an enemy of Christ ?" 

Th. That supposes Christ to be a civil ruler, when he is not. 
His kingdom is" not of this world. The government which he 
exercises is spiritual, and not temporal. And there is no such 
opposition between his government and existing earthly govern- 
ments, as forbids an allegiance to both. We must bear alle- 
giance to Christ as the supreme ruler, and to the earthly ruler 
as a subordinate ruler. And while we take the law of God 
for the guide of all our conduct, we may, according to its re- 
quirements, render obedience to all the lawful commands of 
the earthly ruler. m 

Ard The Bible is the supreme law, by which all are bound. 
It prescribes rules of conduct for kings and magistrates ; and 
we cannot acknowledge it as such, as we are bound to do and 
then say, that " in matters of civil government we have nothing 
to do with the Bible." 

Th For this to be an argument against the duty of allegiance 
to a civil ruler when he is not a good man, it must be taken for 
granted that the Bible requires one thing of us, and our alle- 
giance to the civil ruler requires the opposite. But no such 
Item is implied. Our allegiance to the civil ruler only requires 
obedience to his lawful commands, and submission to the pen- 
alty of such as are unlawful. 1. God requires us to lead a 
quiet and peaceable life, and to seek the peace of the commu- 
nity where we live. But this includes all that is implied m 
alleoiance. 2. We need protection from the civil government, 
and & allegiance is the reciprocal duty. We are born under some 
government, and cannot escape from our obligations of allegiance 
to it but by leaving its territories, and becoming the subjects 
of another. 3. Children owe allegiance to their parents ; and 
the State stands in the place of a parent in many respects. It 
parents are not good men, that does not release us tajir 
alleoiance to them, or excuse us from obeying all their lawful 
commands. 4. In the history of ancient times, God command- 
ed some wicked men to be kings ; and this implied the obliga- 
tion of allegiance from their subjects. He appointed haul to 
be kinff of Israel, Jeroboam to be king of the ten tribes, Jehu 
to be kino- of Israel, and Hazael to be king of Syria. He raised 
Nebuchadnezzar to the throne of Babylon, and gave him au- 
thority over the surrounding nations. He commanded Zede- 
kiah king of Judah, to submit himself as a subject to the Jang 
of Babylon. Zedekiah took the oath of allegiance to Nebuch- 
adnezzar, and then violated it, which aggravated his crime and 



524 



THE PILGRIM'S PROGRESS 



his punishment. God appointed Cyrus king, and gave him the 
Babylonian empire, with all its subject nations, to be his sub- 
jects. These are all instances of wicked men reigning by di- 
vine appointment, and therefore entitled to receive the alle- 
giance of their subjects. 5. Many of the Scripture worthies 
bore allegiance to civil rulers, who were not good men. Joseph 
served Pharaoh, a worshipper of idols, and bore allegiance to 
him, and held office under him ; but there is no intimation that 
J oseph did wrong in this. 



CHAPTER LXXIII. 

Ardent. Joseph was a slave, and might have been com- 
pelled. 

Thoughtful So were Shadrach, Meshach, and Abed-nego. 
But they did not think their slavery compelled them to worship 
idols. ^ It only compelled them to obey the lawful commands 
of their masters. Jacob and his sons afterwards came to 
Egypt voluntarily, and placed themselves in a situation of alle- 
giance to Pharaoh. David served Saul as a faithful subject, 
and uniformly acknowledged his own obligation of allegiance' 
and that of all the people. Obadiah served King Ahab, and 
held a high office under him, and is not reproved by the 
prophet for so doing. Naaman was not forbidden to continue 
m the service of the king of Syria. Jehonadab acknowledged 
Jehu as king, and yielded a cheerful allegiance to him. Daniel 
held office under Nebuchadnezzar, and also under Darius the 
Mede, and Cyrus the Persian. And the existence of these 
offices, and a performance of their duties, involved allegiance 
and fidelity so perfect that even Daniel's enemies acknowledged 
that they could find no occasion against him in relation to the 
affairs of the kingdom. Mordecai held office under Ahasue- 
rus ; and when Nehemiah interceded for his countrymen, he 
was an officer of the king's palace, and was sent as a subordi- 
nate officer, to preside over his nation, by the Persian king. 

When the Gospel was preached to the Gentiles, some of 
those who held official stations embraced it. But it does not 
appear that they felt it necessary to abandon their stations, on 
account of its being unlawful to bear allegiance to heathen 
rulers. When Paul wrote his epistle to the Romans from Cor- 
inth, Erastus is spoken of as holding the office of chamberlain 



IN THE NINETEENTH CENTURY. 



525 



of that city. To the Philippians Paul says, " All the saints 
salute you, chiefly they that are of Caesar's household." This 
implies that there were several who held office in the palace 
of Nero, who were Christians. In all these instances, good 
men bore allegiance to civil rulers who were not good men ; 
and there is no intimation that they did wrong. _ 

The Scriptures require us to bear allegiance to the civil 
rulers under whom the providence of God has placed us. 
When Paul wrote his epistle to the Romans, Nero was on the 
throne; but he says, "Let every soul be subject unto the 
hio-her powers. For there is no power but of God : the pow- 
ers that be are ordained of God. Whosoever therefore resist- 
eth the power, resisteth the ordinance of God : and they that 
resist shall receive to themselves damnation." " For he is the 
minister of God, a revenger to execute wrath upon him that 
doeth evil. Wherefor* ye must needs be subject, not only lor 
wrath, but also for conscience' sake." 

Ard. I think I have heard this passage quoted to condemn 
the practice you now quote it to support. # ^ 

Th. How any one can derive such a meaning from it is more 
than I can tell. Peter speaks to the same purpose : " Submit 
yourselves to every ordinance of man, for the Lord s sake ; 
whether it be to the king, as supreme ; or unto governors, as 
unto them that are sent by him for the punishment of evil- 
doers, and for the praise of them that do well. For so is the 
will of God, that with well-doing ye may put to silence the 
icmorance of foolish men. Honor all men. Love the brother- 
hood Fear God. Honor the king." There is no intimation 
that Paul or Peter thought it the duty of those to whom they 
wrote, to inquire first whether the government was established 
according to the law of God, before they gave it their submis- 
sion and allegiance. The language implies that the govern- 
ment under which they lived was intended, a government 
established in the providence of God, though not regulated by 

hlS irJ' I am satisfied that we ought to yield allegiance to the 
civil government under which Divine Providence places us, 
whether the rulers are good or bad, so far as to submit to their 
government; but may we help to administer a government of 
which we do not approve? 

Th We may not do things which God forbids, .but, to 
what things have you reference? We may pay taxes. The 
apostle says, " For, for this cause pay ye tribute also : for they 
are God's' ministers, attending continually upon this very thing. 
Bender therefore to all their dues ; tribute to whom tribute is 
due; custom to whom custom ; fear to whom fear; honor to 



526 



THE PILGRIM'S PROGRESS 



whom honor." We may appeal to the government for protec- 
tion. Paul did so. And when he was afraid to trust those 
around him, he appealed to Caesar. We may take an oath of 
allegiance. Where the civil government requires it, the Scrip- 
ture allows it. We may swear to support the constitution of 
our country, if in so doing we bind not ourselves to perform 
any wrong action. The obligation does not grow out of the 
oath, but is only recognized by it. 

Ard. I have heard this represented as " first swearing to 
sustain the evils which that constitution sanctions, and promis- 
ing to do all we can to perpetuate them," when we intend to 
use the power we possess to try to get them removed. 

Th. That is a very unfair representation. If a man takes 
an oath of office, in which he swears to support the constitu- 
tion of his country, he is not understood as expressing appro- 
bation of all its requirements ; but his submission to them till 
they can be altered in an orderly manner. The constitution 
provides for its own amendment. His oath binds him not to 
seek to overturn it by violence or revolution, but to amend it, 
if at all, in a constitutional way. 

Ard. But it is said, that it is not lawful to take an oath to 
support a constitution of government, unless that constitution 
acknowledges Christ as the supreme ruler, the Bible as the 
supreme law, and provides reasonable security for human 
rights. 

Th. That assertion is altogether gratuitous ; and it is con- 
trary to the proofs already adduced from Scripture, of the 
duty of allegiance to civil rulers who are not good men. Xero 
had no written constitution of government, but it was lawful 
for Christians who lived under his government, to swear alle- 
giance to it, as long as it lasted. 

Ard. If we live under a free government, it would appear 
to be right, then, to vote for men to make and administer the 
laws. 

Th. Certainly. And as it is a great favor that we are 
allowed, in the providence of God, to exert a good influence in 
that way, it becomes an important duty, for the neglect of 
which we cannot be excusable. 

Ard. But sometimes men are nominated for office, whom we 
think not very good men. 

Th. That is true. And we may be often tried to know 
what we ought to do in that case. Before a candidate is 
named, good men ought to use their influence to have one 
named who is unexceptionable. After the candidates are 
named, and it is rendered certain that one of two will be 
elected, it may be important for me to consider how I shall do 



IN THE NINETEENTH CENTURY. 



52? 



the most good. If I refuse to vote at all, and assign as a rea- 
son, that I cannot approve of either of the candidates, this will 
bear some testimony against what is wrong, and may have 
some influence, when another candidate is to be selected. My 
voting for a good man who is not so nominated as to afford 
any prospect of his election, might have the same effect. If 
those candidates, one of whom must be elected, are so nearly 
alike, that the good resulting from my refusal to vote is likely 
to be greater than in voting for either, then doubtless I should 
so decide and act. But if there is a great choice between 
them, and if important interests of the country are likely to be 
sacrificed by the prevalence of the one, and secured by the 
election of the other, and my vote is likely to decide between 
them, it seems to me that the choice between them is a choice 
of two evils, which it is my duty to make in that case. 

Ard. I have heard it said, u of two natural evils we may 
choose the least, but of two moral evils we may choose nei- 
ther." 

Th. If that is said as an objection to my voting, it is en- 
tirely taking for granted the thing in dispute. The question 
is, whether it is right to vote for one man who is not every- 
thing that he ought to be, in preference to another who is 
worse. I think it is, under some circumstances ; that is, when 
he is not so bad that we are bound to discountenance him al- 
together, for his immoralities. A weak or wicked ruler over a 
nation is a natural evil. If one is more weak or wicked than 
another, there is a choice between two natural evils. To say 
that it is a moral evil to make the choice between them, needs 
to be proved, but I think it cannot be proved. 

Ard. What do you think of the union of Church and State ? 
Is it not desirable that the State should be governed by the 
laws of Christ ? 

Th. It appears from what I have already said, that I think 
all men in office are bound to obey the laws of Christ ; hut 
that does not imply that the Church as such should administer 
the civil affairs of the nation, nor that there should be no civil 
government distinct from the government of the Church. 
H either does it imply that the affairs of the Church should be 
under the control of the civil government. They are two dis- 
tinct governments. 

Ard. How are they distinguished ? 

Th. The government of the Church is spiritual ; and is ad- 
ministered by instructions, warnings, reproofs, and excommuni- 
cation. The government of the State is administered by civil 
penalties, by fines, imprisonments, and death. 

Ard. Would it not be better to have one government, and 



528 



THE PILGRIM'S PROGRESS 



one set of laws, embracing all matters where laws are re 
quired ? 

Th. I think not. Where the State has undertaken to ad- 
minister the government of the Church, they have usually so 
done it as to corrupt religion. And where the Church has un- 
dertaken to administer civil government, they have made bad 
work of it. I think both are administered best, when inde- 
pendent of each other. 

Ard. How then can the laws of Christ be applied to the re- 
gulation of civil affairs ? 

Th. Those who make and administer the laws of the State, 
should take care to take the Bible for their guide. They should 
not contravene, but carry out its principles, as far as applicable. 
They should take these as the standard of right and wrong ; 
and while they afford protection and encouragement to those 
that do right, they should discourage and punish those that do 
wrong. Those who administer the civil government should do 
it in the exercise of truth and justice, doing unto others as they 
would that others should do unto them. The precepts given 
to kings and magistrates in^the Bible, sufficiently point out the 
great principles by which men should regulate all their political 
conduct. " The notion which some men seem to have, that 
for their political conduct they are not responsible to God, is 
essential atheism." Men are responsible to God for every 
thought, and word, and action. And if they always felt this 
responsibility, there would not be so much ground of complaint 
of bad rulers and unfaithful magistrates. 

Ard. Subjects should pray, then, for their rulers, that God 
would incline their hearts to the ways of truth and righteous- 
ness, and lead them to the adoption of such measures as the 
best good of the nation requires. 

Th. Yes ; and when this dut}^ is forgotten, or negligently 
performed, I tremble for the nation. 

Ard. Do you think we ought to pray God to enlighten them 
by his Spirit, and inspire them with sound sentiments ? 

Th. I should not use that phraseology ; because it seems to 
me to imply more than is to be expected. I believe that the 
prophets were inspired, that is, that they " spake as they were 
moved by the Holy Ghost." I understand this to mean that 
the Holy Spirit suggested to them what they should do. But 
I do not think we are to expect inspiration, since the Bible is 
a complete rule. Inspiration is a miraculous gift, no longer 
needed in the Church. What we need, is, the sanctifying in- 
fluences of the Spirit. If the Spirit shall incline our hearts to 
receive and practise what is written in the Scriptures, that will 
be the best enlightening, and will be sufficient " that the man 



IN THE NINETEENTH CENTURY. 529 

of God may be perfect, thoroughly furnished unto all good 
works." 

Then the pilgrims sung the following hymn : 

" Lord, what a wretched land is this, 
That yields us no supply, 
No cheering fruits, no wholesome trees, 
Nor streams of living joy. 

" But piercing thorns through all the ground, 
And mortal poisons grow, 
And all the rivers that are found, 
With dangerous waters flow. 

u Yet the dear path to thine abode 
Lies through this horrid land ; 
Lord, we would keep that heavenly road, 
And run at thy command. 

" Our souls shall tread the desert through 
With undiverted feet ; 
And faith and flaming zeal subdue 
The terrors that we meet. 

" A thousand savage beasts of prey 
Around the forest roam ; 
But Judah's Lion guards the way^ 
And guides the strangers home. 



ous 



Ard. Why is it that this part of our journey is so danger- 

.ic 9 _ 



Th When men become deeply engaged in the business ol 
this life, and a tide of worldly prosperity sets, in upon them, 
they often lose sight, in some measure, of their responsibility 
to God, and sink down in carnal ease. 

Ard Would it not be wise, then, for men to keep themselves 
as much aloof as possible from engagements in business, and 
especially from political affairs ? 

Th And leave all such things to the management of those 
that fear not God, nor regard man ? Would not the mterests 
of truth and righteousness suffer by that means . 

Ard No doubt they would. But they suffer now by the 
iniurv good men often receive from such entanglements. . 

Th Then let good men be more careful to apply the prin- 
ciples' of the Gospel to their business transactions, and their 
political conduct. Let them take care how they suffer then 
connections in business to interfere with their duty to God. 
Let them beware that the love of wealth does not get posses- 
sion of their hearts. Let them pursue their business as stew- 
ards of God, and devote their acquisitions to his service ue% 
them beware of encroaching upon the Sabbath, of neglecting- 
their devotions, of conniving at wrong in others, or ot neglect- 
45 



530 



THE PILGRIM'S PROGRESS 



ing the word of God. Let them be more watchful, as dangers 
increase. But let them not think to secure their own growth 
in grace, by abandoning the post of duty when the providence 
of God calls them to it. If they find themselves inclined to 
sleep on the enchanted ground, let them take the right meas- 
ures to keep awake. Truth and duty, faithfully studied, and 
carefully attended to, will be found sufficient. When men in 
the court of Nero were converted to God, they were not re- 
quired to abandon their stations, but to let their light shine be- 
fore men, that others might see their good works, and glorify 
their Father in heaven. 



CHAPTER LXXIY. 

And now I perceived that the pilgrims had entered upon 
the land of Beulah, where the air is invigorating, and the fruits 
are wholesome and abundant. Here they might lie down in 
safety, and repose in the arbors provided for them by the kind- 
ness of their King. And here nothing remains to be an occa- 
sion of apprehension to those that reach this land, but the cold 
river of bitter waters, which divides this region from the Celes- 
tial Country. This river is more or less an object of terror to 
pilgrims ; and yet, it is usual for the King to send some of his 
shining ones to conduct the pilgrims over. 

When Thoughtful and Ardent had remained in this place for 
a season, and refreshed themselves from the fatigues of their 
journey^ they began to contemplate more nearly the passage 
of this river. And with some trembling of voice, I heard them 
sing : 

" There is a land of pure delight, 
Where saints immortal reign ; 
Infinite day excludes the night, 
And pleasures banish pain. 

" There everlasting spring abides, 
And never- withering flowers ; 
Death, like a narrow sea, divides 
This heavenly land from ours. 

" Sweet fields beyond the swelling flood, 
Stand dressed in living green ; 
So to the Jews old Canaan stood, 
And Jordan rolled between. 



IN THE NINETEENTH CENTURY. 



531 



" But timorous mortals start and shrink. 
To cross this narrow sea, 
And linger shivering on the brink, 
And fear to launch away." 

Th. This is my feeling ; but I can scarcely tell why. I have 
no such doubts about the final issue, as to occasion any dis- 
tress. But death itself is " the king of dread." I fear, lest, 
when the trial comes, I shall not bear up under it, as a Chris- 
tian should. I have no anxiety to die in triumph, as many 
seem to have ; but I wish for a composed and peaceful frame 
of mind, a calm reliance on the blood of atonement, a firm con- 
fidence that God will do what is best with me, and with all 
others, and a willingness that he should. Such a placid state 
of mind I should prize above all the triumphs on record. And 
it is my constant prayer that the circumstances of my death 
may be ordered in mercy, that I may glorify God in my death 
as well as in my life. 

Ard. But why not ask to die in triumph, since that is some- 
times granted to the friends of Immanuel ? 

Th. I have read but few accounts of what are termed trium- 
phant deaths which did not displease me. The triumph seems 
to arise too much from the assurance of personal safety, and^to 
have too much of self connected with it. I am pleased with 
what Brainerd said, in the near prospect of death. " I do not 
go to heaven to get honor, but to give all possible glory and 
praise." " My heaven is to please God, and glorify him, and 
to give all to him, and to be wholly devoted to his glory ; that 
is the heaven I long for." So I desire to feel, and so I think I 
do feel, in some measure, or I should have no hope of going to 
heaven. But I see nothing to prevent a self-deceived person 
from dying in triumph, if his hope is only strong enough. If 
one is tired of suffering in this world, and feels confident of go- 
ing to heaven, I should expect him to be anxious to die, and 
greatly rejoiced as he saw the time approach. I should ex- 
pect him to talk much of the crown of glory he was expecting 
to receive, and of the happiness of being in that world where 
there is no more sorrow nor pain. But I should fear, that, if 
these were the subjects which chiefly occupied his thoughts, 
he had no part in the religion of Brainerd, and those like him. 

Ard. Then you do not think a willingness to die is any cer- 
tain evidence of being prepared. 

Th. By no means. The suicide is willing to die, or he would 
not destroy his own life. The self- deceiver, when weary of the 
world, is often willing to die. And such a one may be very 
desirous of it, in order to be delivered from suffering, as he ex- 
pects he shall be. I think a willingness to live, and suffer the 



532 



THE PILGRIM'S PROGRESS 



win of God, is quite as essential to the Christian character, as 
a willingness to die. I have heard men pray that they might 
not survive their usefulness, when I was very unpleasantly af- 
fected by it. For it seemed to convey the idea, that living to 
suffer, was so undesirable, that they could not submit to it, 
even when God should see good reason for it. Do you remem- 
ber the anecdote of Whitefield and Tennent ? 

Ard. Yes. On some occasion, when they were together, 
and a number of other ministers, Whitefield was speaking of the 
difficulties and trials of the ministry, and the limited success of 
their labors. He said he was weary with the burdens and fa- 
tigues of the day ; declared his great consolation to be, that his 
work would soon be done, when he should depart and be with 
Christ ; and that the prospect of a speedy deliverance had sup- 
ported his spirits, or that he should, before now, have sunk un- 
der his labor. When the rest had assented, and Mr. Tennent 
had not, and seemed to look displeased, Whitefield addressed 
him in particular, and said, " You are the oldest man among us, 
do you not rejoice to think that your time is so near at hand, 
when you will be called home and freed from all the difficulties 
attending this checkered scene ?" Mr. Tennent answered, " No, 
sir, it is no pleasure to me at all, and if you knew your duty it 
would be none to you. I have nothing to do with death ; my 
business is to live as long as I can — as well as I can— and to 
serve my Lord and Master as faithfully as I can, until he shall 
think proper to call me home." 

Th. I approve of Mr. Tennent's decision. It is a privilege 
to live, and it is a privilege to be employed in the service of 
God here. And we do wrong, if we become weary of it, and 
indulge the wish to be discharged. And if we are laid aside 
from active labor, and can do nothing but live and suffer for 
the honor of his name, that ought to be regarded as a privilege 
too. And so far from indulging an anxious desire to be re- 
leased, we ought not only to let patience have her perfect work, 
but to be thankful for the privilege of honoring our Lord in 
such way as his superior wisdom shall direct. To glorify God 
is the great thing, whether it be in life or in death. 

Ard, You will of course approve of the account we have of 
the dying moments of Mr. Meek. His last sickness was one 
of the most painful kind. « When asked at one time, if he did 
not sometimes get weary of life, he said, c It is wearisome. But 
I have sometimes heard persons express a desire to die, when 
it was painful to me. I desire to have no will on the subject/ 
Speaking of his disease, as that which for many years he had 
dreaded more than any other, he pointed to a passage in the 
life of Pearce, as expressive of his own feelings. " It was never 



IN THE NINETEENTH CENTURY. 



533 



till to-day that I got any personal instruction from our Lord's 
telling Peter by what death he should glorify God. Oh, what 
a satisfying thought, that God appoints those means of disso- 
lution, whereby he gets most glory to himself. It was the 
very thing I needed ; for, of all the ways of dying, that which 
I most dreaded is that in which it is now most probable my 
disorder will issue. But, oh, my dear Lord, if by this death I 
can most glorify thee, I prefer it to all others." * 

Th. In speaking of his hope, he said, " I have never allowed 
myself to be very confident of arriving at heaven, lest the dis- 
appointment should be the greater. I know that the heart is 
exceedingly deceitful, and that many will be deceived. And 
why am not I as liable to be deceived as others ?" 

Ard. Similar too were the dying moments of Dr. Reasoner. 
When asked if he had any fear of death, he answered, " I can- 
not say that I have no dread of the passage through the dark 
valley; but I am not afraid of what is beyond" When asked 
if his hope sustained him, he said, ". Oh yes, rbelieve that I 
shall be accepted. I shall be greatly disappointed, if I am not 
When asked if he desired to depart, and be with Christ, he 
said, "I don't wish to die to-day, nor to-morrow; hut the 
thought that I shall soon be gone gives me pleasure. *^ 

Th The doctrines which these men had preached were a 
great support to them in the hour of death. Mr Meek said, 
of the doctrines of grace, " I do not need anybody to tell me 
that they are true. I am fully convinced of their truth, by my 
own experience." Dr. Reasoner said, " I have an assurance of 
faith I can say, I do know that the doctrines which I have 
preached are true." When Brainerd thought himself to be 
near death, he says : " As I saw clearly the truth of those great 
doctrines which are justly styled the doctrines of grace, so 1 
saw with no less clearness that the essence of religion consists 
in the soul's conformity to God, and acting above all semsh 
views, for his glory, longing to be for him, to live to him, and 
to please and honor him in all things; and this from a clear 
view of his infinite excellency and worthiness m himself to be 
loved, adored, worshipped, and served by ail his creatures. 
The next thing I had then to do, was to inquire whether this 
was my religion. And here God was pleased quickly to put 
this question out of doubt, by showing me that I had, from 
time to time, acted above the utmost influence of mere sett- 
love ; that I had longed to please and glorify him as my high- 
est happiness. I felt now pleased to think of the glory of God; 
and longed for heaven, as a state wherein I might glorify God 
perfectly, rather than a place of happiness for myself. 

Ard So I desire it may be with me, in my departing mo- 
* 45 *» 



534 *. the pilgrim's progress, etc.. 

ments. Let me have a clear and lively sense of divine truth 
on my mind. Let me realize that God is worthy of supreme 
affection for his own sake. Let me have a clear view of the 
glory of his infinite holiness, justice, goodness, and truth Let 
me feel how suitable it is, that he should make all things for 
himself, and work all things after the counsel of his own will 
and do all for his own glory. And if I shall have a lively sense 
ot these things, I think it will sustain me when walking through 
the dark valley. & 

Th. I join you in that wish. And hope to make it my daily 
prayer, while I live, to be thus supported in the trying hour. 

Then the pilgrims sung : 

<£ Father, I long, I faint to see 
The place of thine abode ; 
I'd leave thine earthly courts, and flee - 
Up to thy seat, my God. 

'Inhere all the heavenly hosts are seen, 
In shining ranks they move, 
And drink immortal vigor in, 
With wonder, and with love. * 

- 0/ <" Then at thy feet with awful fear 
Th' adoring armies fall ; 
With joy they shrink to nothing there, 
Before the Eternal All. 

" There I would vie with all the host 
In duty and in bliss ; 
While less than nothing I could boast, 
And vanity confess. 

*" 4 
"The more thy glories strike my eyes, 
t The humbler I shall lie;, " # 

Thus while I sink, my joys shallrise 
Unmeasurably high. ' * 



THE END. 



I 



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